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Rig- Veda Sanhita 

A Collection of 

ANCIENT HINDU HYMNS 
OF THE RIG-VEDA 


The Oldest Authority on the Religious and Social 

INSTITUTIONS OF THE HINDUS 


Vol. VI 

The Sixth & Part of Seventh Ashtakas 


TRANSLATED FROM THE ORIGINAL SANSKRIT 

H.H. WILSON, M.A., F.R.S. 

Boden Professor of Sanskrit, in the University of Oxford 


Edited By 

E.B. COWELL, M.A. 

AND 


W.F. WEBSTER, M.A. 



COSMO PUBLICATIONS 


NEW DELHI 


INDIA 



COSMO PUBLICATIONS 

24-B» ANSARI ROAD, NEW DELHI- 110002. 


FIRST PUBLISHED 1888 
FIRST COSMO REPRINT 1977 



PEEFAOE 


I pxmusHED, ia 1866, the fourth volume of the 
late Professor Wilson’s translation of the Rig-Veda, 
Tvhich professed to follow mainly the interpretation 
of the Hindu Commentator Sdyana. The printing 
of the fifth volume was soon afterwards commenced , 
hut it was stopped by the discovery that the ori- 
ginal MS. of the translation ended abruptly in the 
middle of the 44th hymn of the eighth Mandala, 
and that although there was a more or less com- 
plete translation of the tenth Mandala, only rough 
notes remained of that of the ninth. I subsequently 
completed the translation of the eighth Mandala 
independently, mad it was printed; but my engage- 
ments at that time, in connection with my duties 
as Professor of Sanskrit in the University of Cam- 
bridge, rendered it impossible for me to continue 
the work ; more especially as the original MS. of the 
translation of the ninth Mapdala was in a very 
imperfect state, and required a great deal of careful 
revision, before it could be sent to press. A long 



VI 


PREFACE, 


interval elapsed during which the translation lay in 
abeyance; but Messrs. Triibner & Co. were always 
anxious to have it completed, and Mr. Nicholas 
Triibner retained to the last his earnest interest in 
the work. At last, my friend and old Cambridge 
pupil, Mr. W. F. "Webster, _ tmdertook to carry on 
and complete the interrupted task. He has con- 
tinued the editing of the fifth volume, which is now 
published after its long suspension. He has care- 
fully corrected Professor Wilson’s translation of the 
ninth Matidala with which this volume ends; the 
sixth and last volume, comprising the translation of 
the tenth Mandala, is in the press. I have ventured 
to add a trauslation of the Talakhilya hymns, forming 
Appendix I. of this volume ; they were not con- 
tained in Prof. Wilson’s MS. translation, nor does 
Sayana give any commentary on them. 

The aim of this translation, as I have said, is to 
represent the traditional interpretation of the Rig- 
Teda as given by Sayana, and consequently but 
little attention is paid to the views of modern 
scholars. This work does not pretend to give a 
complete translation of the Rig-Yeda, but only a 
faithful image of that particular phase of its inter- 
pretation which the mediaeval Hindus, as represented 
by Sayana, have preserved. This view is in itself 
interesting and of an historical value ; but far wider 
and deeper study is needed to pierce to the real 



PEEPACE. 


VU 


meaning of these old hymns. Saya^a’s commentary 
will always retain a value of its own, — even its 
mistakes are often interesting, — but his explanations 
must not for a moment bar the progress of scholar- 
ship. We can he thankful to him for any real 
help; but let us not forget the debt which we owe 
to modern scholars, especially to those, of Germany. 
The great St. Petersburg Dictionary (the sixth and 
seventh volumes of which appeared since the fourth 
volume of this translation was published) is indeed 
a monument of triumphant erudition, and it has 
inaugurated a new era in the interpretation of the 
Rig- Veda. 

E. B. COWELL. 

Cambeidge, March Vlth, 1888 . 




BIG-VEDA SANHITA. 


SIXTH ASHTAEA. 

SEGOI^B AJDBJXYA. 

MANPALA VIIL CoNXiNtTED. 

A^VYAKA IT. 

StfjETA L (XXI.) 

The deity is Ikbea, except m- the last two verses, in which the 
liberelity of Cbzeea is praised ; the MsM is Sobkaei, of the 
family of Xakwa : the metre of the odd verses is Kukulh^ of 
the even SaiolrihatL 

1, Unpreoeded^ Iotea, oherislimg thee (with sacri- Targa i 
ficial foodjj desiroES of thy protection, we invoke 
thee who art manifold, in battle, as (men call upon) 
some stout (person for help).^ 

^ Vdje chitramf aangrdme mvidharii^am ; the printed Sdman^. 

L 408 [I. 5. 1. 2. 10 ; II. 1. .1. 22. L] (Eenfey), reads vqfrin^ 
“thnnderer,” for vdje. — YatM vrihyMihhir griham pitmyanto 
hnd mnmishaye stlMam gunddhiham hanehit mdmdam dhwayanti^ 
as people filling a house with rice and the like call upon some 
stout, liberal man for food/’ is the commentator’s amplification 
of the last clause. 


^ Ap'krvya is esp>lained ‘‘new,” i.e. ever new at the three 
oblations. 


VOL. V. 


B 



2 


EIQ-VEBA SAITHITl. 


2. We haye recourse-, Indea, to thee for protection 
at sacred rites : may he who is ever young, fierce, 
resolute, come to us ! We, thy friends, Indea, rely 
upon thee as our protector ap.d benefactor.^ 

3. Lord of horses, of cattle, of corn-land, these 
libations (are for thee); come, lord of the Soma, 
drink the effused Soma juice. 

4. Intelligent, but destitute of kin,* let us con- 
nect ourselves, Indea, with thee, who aboundest 
with kinsmen: come, sbowerer (of benefits), with 
all thy glories, to drink the Soma. 

6. Gathering like (a flock of) birds round thy 
exhilarating heaven-bestowing Soma beverage mixed 
with curds, we r^eatedly glorify thee, Indea.® 

Varga II. 6. We salute thee with this adoration: why dost 
thou so oft meditate (upon our requests) ? master of 
bay steeds, let our desires be granted. Thou art 
their bestower, we are thy (suppliants), and our 
sacred rites are (addressed to thee). 

7. We verily''are the most recent (obj’ects) of thy 
protection, Indea, wielder of the thunderbolt; we 
have not known of old one greater than thou.f 

8. We acknowledge, hero, thy friendship, (the 

’ S£ma Veda, II. 59 [II. 1. 1. 22. 2]. 

“ Ibid. I. 40? [1. 5. 1 . 2 . 9]. Vivahihane is explained, by S^yapa 
swargapr&pamskh, “causing to obtain swarga." 


* Or rather, “we thy worshippers (v^rdaah), destitute of kin.” 
t Sayana seems to render this latter clause “we knew thee 
not formerly as the mighty one (but now we know thee).” 



SIXTH XSHTAXA — SECOND ADHtITA. 3 

■wealth.) to be enjoyed through, thee, and solicit l^oth, 
thunderer, of thee : giver of dwellings, Indra of the 
handsome jaws, sustain us in all abundance and in 
(store of) cattle. 

9. I glorify, friends, for your protection, that Indra 
who has brought to us of old this or that excellent 
(wealth).^ 

10. That man glorifies Indra, the lord of bay 
steeds, the protector of the good, the overcomer of 
enemies, who rejoices (in the fulfilment of his wishes): 
may Maohatan bestow upon us, his worshippers, 
hundreds of cattle and horses. 

11. With thee, showerer (of benefits), for our ally, Varga iii. 
we bid defiance to one assailing us in a contest (on 
behalf) of a man possessing herds of cattle.* 

12. Indra, invoked of many, may we conquer in 
battle those contending against us ; may- we resist the 
malignant; may we, aided by the leaders (of rites, f 
the Maruts), slay Vritra ; may we be prosperous, 
and do thou protect our pious works. 

13. Thou, Indra, art by thy birth brotherless: 
from ever art thou ■without a kinsman: the kindred 
thou desirest is (that of him) who engages in war.® 

* S^ma Veda, 1. 400 [I. 5. 1. 2. 2]. 

* Ibid. I. 399 [L 5. 1. 2. 1 ; II. 6. 2. 4. 1]. [Saya^a renders 
this verse thus, “ Thou, Indra^ by thy birth art firom eternity 


^ Sdma Veda, I. 5. 1. 2. 5. 

f Sayana explains nrthhih as “wielders of weapons,’^ dyu^ 
dhaneiribhihy and vritra as ‘‘ the enemy/’ 




4 


£ia>TI!Di. SAiranX. 


14. Ttion aclmdwledgest no friendship for the 
wealtny man (whn makes no offerings) ; those "yrho 
are puffed up with wine^ offend thee: when thou 
institatest(the saorifiee), thoaexp6llest niggardliness, 
and thou art invoked as a |)roteotor.** 

Il5. Let us not, like fools, iNDnA, he regardless 
of the friendship of such as thou art;* let , us 
assemble together when the libation is effused. 

•without a foe, witl^out a controller, without a kinsinan; thou 
desirest to show thy kinsmanship only by war,” Le4 it is only hy 
fighting that thou art the Mend of thy worshippers-] 

1 Surdswahf mrayd vriMMh pramatt4K intoxicated; of 
ndstiMh, Atheists. !For the second line, /beginning Tadd hn^ 
noBhi nadamm aamiJiasiy the printed edition gives no commen- 
tary. One MS*, reads (hut no doubt from some interpolator’s 
hand)', Yadi mdnmasya ddnddirdhityam saniiihasi nirdkardsl^i 
yashtritwam karoshi, ^'when thou expellest the neglect of" gifts 
of a man, thou makest the sacrificing;” but the construction 
ir questionable. [Ihe verse occurs in Sdma Yeda, II. 6. 2, 4. 2 ; 
and Sdyapa there explains the clause, Yadd Tcrimshi nadamm 
^amhhoBij, ‘‘when thou utterest the inarticulate sound of approba- 
tion (to the worshipper, implying, ‘He is mine’), thou bringest 
him (wealth).” See Benfey’s translation, note. Professor Muller 
thus translates the whole verse. Ancient Sanskrit Lit. p. 542, 
“ Thou never findest a rich man to be thy friend ; wine-swillers 
despise^ thee ; but when thou thunderest, when thou gatherest 
(the clouds), then thou art called like a father.”] 

*^Or, “as a father,” piid iva. 

* Sdyapa interprets this, “ Let not us who are thine, Indra, 

' he desolate as those who are ignorant of the friendship of such 
as thou art,” md ie amdjuro yathd miirdsa indra sahhye iwdvatah* 
He explains amdjurdh as yfihai^ putraih pautrair dhanddilhischa 
sahaJfr^dA; 




SIXTH ASHTiXl — SECOND ADHTATA. 


5 


16. Let us never, Indea, giver of cattle, cease (to Varga iv, 
benefit) from tby wealth ; let us not accept it (from 
anoflxer than) thee:* do thou, who art the lord, 
corifixm to us permanent (riches), bestow them upon 

us ; thy benefactions cannot be arrested. 

17. Is it Indea who has given to the donor (of the 
oblation) so much aflBluenoe? is it the auspicious 
SAeaswati (who has given) the treasure ? or, Chitea, 
is it thou?, 

18. Yerily the Raja Ceeitea, giving his thousands 
and tens of thousands, has overspread (with hiS 
bounty) those other petty princes, who rule along 
the SaeaswatI, as Paejanva (overspreads the earth) 
with rain. 

SOkta II. (XXII.-) 

The '^deities are the Asmisrs; the is as before : the metre 
of the first, third, fifth, and seventh verses is Brihatk ; of the 
second, fourth, and* sixth, Satoirihaii; of the eighth, 
tiihh ; of the ninth and tenth, Jyotish ; then, come four JTd- 
hudha Fragdthas. 

1. I invoke*to-day for our protection that splendid Varga v. 
chariot, which, adorable Aswins, advancing on the 

path to battle, t you ascended (to go to the wedding) 
of SiJeyI. 

2. Celebrate, Sobhaei, with praises (that chariot), 
the benefactor of former (encomiasts), the worthily 

‘ ^ S^ana explains (e, as4n the previous verse, myam Urn 
Bwabhiitdhf who are thine.’^ 

I Mudravart&ni^ explained as '^having a path which causes 
weening in battle,’’ or whose paths are praised-” 




6 


EIG-TEDA SANHITi. 


inToked, the desired of many, the preserver, the fore- 
most in battles, the relied upon by aU, the scatterer 
of enemies, the exempt from ill. 

B.. We incite by our adorations on this occasion 
the two divine Aswins, the overcomers of foes, that 
they may come down for our protection and proceed 
to the dwelling of the donor (of the offering). 

d. One of the wheels of your car moves in every 
direction ; the other, impellers of actions,^ remains 
with you: may your favour, lords of rain, hasten 
towards us as a cow (to her calf) I 

5. Tour celebrated chariot, Aswins, that is three- 
banked,* and caparisoned with gold, graces heaven 
and earth: come with it, NAsatyas. 

Varga VI. Bestowing upon Manxi the ancient (rain) from 
the firmament, you enabled him to cultivate (the 
soil) with the plough (and reap) the barley : ^ now 
therefore, AsIvins, lords of rain, we glorify you both 
with praises. 


^ Trmd is explained antarydmitayd prerahau, '^nrgers, or 
impeEers, by tbe property of internal influenoe or conscience ; ’’ 
or it may mean uddkasya prerayiidrau^ ‘^senders of water or 
rain.” [For tlie two wheels, see vol. i. p. 78.] 

* The text has yavam vrihem harshathah^ ‘‘yontOl with the 
plough, barley.” 


^ S^yana explains trimndkura as ‘‘having three seats,” or 
“ having two poles, and a bar between them for fastening the 
harness,” vandfiura being sdrathi-Bthdnam, or dwe ishe tanmadhy& 
m^jmc^andrthaho dandah. 




SIXTH ASHTAXA. — SECOND ADHtIya. 7 

7. Eich in food, Aswins, come to us by tbe paths 
of sacrifice, those by which, showerers (of benefits), 
you went to gratify Teikshi, the son of Teasadasxij, 
with vast wealth. 

8. Leaders (of rites), affluent in rain, this Soma 
has been expressed by the (grinding) stones for you ; 
come to drinh the Soma, drink it in the dwelling of 
the donor. 

9. Aswins, who are rich in rain, ascend your 
golden chariot, a storehouse (of weapons) ; bring to 
us fattening* food. 

10. "With those protections with which you have 
defended Pakiha, Adheigit, and Bashed, when pro- 
pitiating you, come to us, Aswins, quickly ; admi- 
nister medi(^e to the sick. 

11 . At the time when hurrying, devout, we invoke Varga vii. 
you both speedily going to battle, at the dawn of 

day, with our hymns, ^ — 

12. Then, showerers, come to my manifold all- 
propitiating invocation with those (protections), with 
which, leaders (of rites), you, who are gratified (by 
oblations), munificent (in gifts), and the overcomers 


^ The terms are unusual — ydd adhrigdvo adhrigii hgfsdmahe. 
The first is explained, karmasu twammdndh, ‘‘hastening to acts 
of worship;” the second, satruladhdrtkam aangrdme iwmragd 
gacchmtau; adkrigu being explained etymologically adhrita- 
gcmana^ “ whose going is unwithheld.” 


^ according to Sdyanaj “purifying,” or “stout;” 

pdmyitrini sthiiddm m {anndnt). 




8 


Bia-TEbA fiASTHITi. 


of niimerotis (foea), gave augmentation lo me 'well 
with such (protections) come hither. 

18. I address the Aswins, glorifying them at 
hi^eak of day ; we solicit them with, ohlatabns. 

14. We adore those lords of water, leaders on the 
road of battle,* in the evening, at dawn, and at mid- 
day; therefore,. Eudeas who are rich in food, give us 
not up hereafter to a mortal adversary. 

16. Adorable Aswins, bring in your chariot at 
early dawn happiness to me, soliciting happiness: 
I, SoBHAEi, invoke you as (did my) father. 

Vaigavm. 16. (Aswnsrs), who are swift as thought, fhe 
showerers (of benefits), prostrators of the arrogant, 
the givers of enjoyment to many, be ever nigh 
auto us, for our security, with many and prompt 
protections. 

17. Aswxers, of goodly aspect, leaders (of rites),- 

deep drinkers of the juice, come to our dwelling, 

abounding with horses, with cattle, with gold. 

18. May we obtain from you (wealth) sponta- 
neously bestowed, comprising excellent strength, 
such as is desired by all, and unassailable by ar 
powerful (foe) : may we obtain -from you who are 
rich inv^food, upon your coming hither, all good 
things. 


^ See voL i. p. 289, note a, [The Aswim miraculously fOled 
the with water, and so rescued Vmdanal] 


^ Mudravo/rtanii see suprd on t. L 



SIXTH ASHTAKi-— SECOND ADHTITA. 


9 


sdKTA m. (rmi 

The deity is Aam; the ^ishi is Vi^wakaitas, the son of 
Tta^wa: the metre is Ushnih. 

1. Adore Mm who resists^ (our foes), woraMp JIta- varga 
TEDAs the diffuser of smoke, of unobstructed radiance. 

2 . Commend with praise, all-beholdmg ViswAma- 
NAs, that Agni, who is the giver of chariots to “the 
nnenyious (worsMpper). 

3. The repeller (of foes), the glorified by hymns, 
arrests the food and drink, and the bearer of ob- 
lations takes away the wealth (of those) of whom he 
foreknows^ (the neglect of sacrifices). 

4. The imperishable lustre rises of that Agni, who 
is radiant, bright with blazing teeth, resplendent, 
and glorious amidst troops (of worshippers).* 


^ Fratkvyamj satrusJiu ^ratigamana-silam agnim; Agni, wlio 
lias tlie property of going against enemies. Sama Yeda, 1. 102 
[L 2. 1. 1. 7]. 

^ Ujpmidd vindate msu is all tlie tezt has. The scholiast 
explains the first by upmedanenaj by proximate knowing, that 
is, eU havyishi dhdrtJiam na prayachchhaniUyetajjndnma teshdm 
ma dhanam laVhate^ These do not give oblations to the gods;” 
by this knowledge he takes their wealth. [Sayana ^ems to 
understand the latter part, those non-sacrificers, whose food 
and its juices he arrests (sc. as npt digesting them?), their 
wealth, too, he takes away by his divine knowledge (of their 
guilt).”] 


Gamsriyah is explained by Sayana ** who visits troops of 
worshippers to take their oblations.” 



10 


EIG-VEDA. SANHITl. 


5. Eise tip tyitli celestial splendour, thou who art 
radiant with great and present lustre, who art 
worthily worshipped and glorified. 

Varga X. 0. Proceed, Agni, with pious praise's, offering in 
due ordeir the oblations (to the gods), for thou art 
their messenger, the hearer of oblations. 

7. I invoke for you, (worshippers), Aqni, the 
ancient ministrant priest of men ; I praise him with 
this hymn, I glorify him for you. 

8. (Worship him who is) of wondrous works, 
who, gladdened (by offerings), is present Eke a 
friend, whom (the priests) by their sacrifices, ac- 
cording to their power, render propitious to the 
worshipper. 

9. Pious worshippers, at the place of offerings 
adore^ with praise him who is gratified by worship, 
the completer of the sacrifice. 

10. Let our sacrificers,* prepared (with their im- 
plements), present themselves before the chief of 
the AngirasUs, who is the most renowned offerer of 
oblations amongst men. 

Varga xi. H. These thy vast blazing flames, undecaying 
Agni, are most powerful, vigorous as horses. 


^ Tiie text has jujushuh^ ‘‘they have adored;'^ but the 
scholiast renders it updsevadhwam^ expressly stating that the 
first (the third) person is here put for the second, madhyama^pu- 
ruBhasya prathamapwrmhddesah. 


* -Or “ sacrifices,^’ yajndh. 



SIXTH ASHTAKA, — SEC03ST) ADHYITA. 


11 


12. Do thou, who art the lord of food, give us 
riches, with male offspring: defend us,, with our 
sons and grandsons, in battles.* 

IS. When-AoNi, the lord of men, is sharpened 
(by sacrifice), and, well pleased, is present in the 
abode of. a man, he verily defends it against all evil 
spirits.^ 

14. Hero, Aqni, lord of men, hearing this my 
present praise, consume the guileful Bdhshasas by 
thy flames.® 

15. Ho hostile mortal shall have power by fraud 
oyer him who by the (sacred) offerers of the oblation 
presents (offerings) to Agni.* 

.16. I’he Bishi Yyaswa, desirous (of propitiating) Varga xii. 
the showerer (of rain), has gratified thee, the be- 
stower of wealth; so we too kindle thee for (the 
acquirement of) ample riches. 

17. XJsANAS, the son of Kavi, has established thee, 
JlTAVBDAS, as the ministrant priest, thee as the 
offerer of sacrifice, for Mantt. 

18. All the consentient gods have made thee their 
.messenger ; mayest thou, divine Agni, who art the 


* Santa Veda, 1. 114 [I. 2. 1. 2. 8]. 
® Hid. I. 106 [I. 2. 1. 1. 10]. 

* Hid. 1. 104 [I. 2. 1. 1. 8]. 


* Or, as Saya^a seems to say, “defend onr -vrealth, con- 
sisting in sons and grandsons, and wliat has to be guarded in 
battles.” 




12 pG-TBDA BASmui. 

first (of the deities), quickly become the object of 
their worship.* 

19. The pious mortal has appointed this immortal, 
purifying, dark-moving, mighty (Agni), his niies- 
senger. 

20. Let us with uplifted ladles invoke him, the 
brilliant, bright-shining, undecaying, ancient Agni, 
who is to be adored by men. 

YM«a XIII. 21. The man who by the (holy) presenters of 
oblations makes offerings to him, receives (from 
Agni) ample nourishment, with male progeny, and 
fame. 

22. The ladle charged with the oblation proceeds 
with reverence f at sacrifices to the ancient Agni, the 
first (of the gods), the cognizant of all that exists. 

23. Let us, like Vtaswa, glorify the brilliant 
Agni with these excellent and most pious praises. 

24. Rishi, son of Ytaswa, adore the far-spreading 
domestic Agni, with praises, like SrafinATfipA.^ 

25. Pious men glorify the ancient Agni, the guest 
of men, the son of the trees, for protection. 

Varga XIV. 26. Sit down, Agni, on the sacred grass, in the 
presence of all those worshippers diligent (in pious 
works, induced) by their veneration (to accept) the 
oblations of men. 

* Said to bo the name of a JRishi. 

♦ S&yana eeems to take it, “ mayest -thou quickly become 
•worthy of the sacrifice, (as bearing our oblations to thein).'” 

t ,Or, “ with the hymn,” eteirei^ mmoMrt^a t>d. 



SIXTH ASHtAKA — SECOND ADHTIyA. 13 

27 . Grant us (Agni) many desirable (things), 
grant us riches envied by many, (comprehending) 
vigour, offspring, fame. 

28. Agnx, (who art) the desired of all, the humbler 
(of foes), the youngest (of the gods), ever bestow 
riches upon the tranquil and constant man.^ 

29. Thou verily art a liberal benefactor : bestow 
upon us, Agni, food, with cattle, and the gift of 
abundant riches. 

30. Thou, Agni, art renowned ; bring hither t he 
veracious, the purely vigorous, the resnlendent deities 
Mitra and Vaeitna.® 

stfKTA rv. (xxiY.) 

The deity is IirnuA, except in the last triplet, which celebrates 

the munificence of JRdja YAntr, the son of SnsHiMArr ; the 
is Yaiytaswa, or the son of Yya^wa : * the metre is 

UhJinih, except in the last Terse, which is Anushtubh. 

1. Let us earnestly, Mends, address our prayer to varga xv. 


^ Sushdmne saswate jandya ; solhanasdmamte hahave prddur^ 
Ihiitdya stotrindm, is all the explanation, except that to the first 
is added tma prmdddty ‘'who enjoys tranquillity from thy 
{Agnih) favour/’ [Sayana may intend to explain the words as 
meaning “ upon the various reciters of excellent hynma.” The 
Gam-ratm-miskhodadM explains sushdman as sohkanam sdma 
priyavachanam yasya (cf. Pdn. 8. 3. 98). In v. 28 of the next, 
hymn, susMman is the name of a king,] 

* This, according to Sayana, intimates the -ordinary association 
of these two deities with Agni at sacrifices. 


* i.e. VtswamanaSf as in the preceding hvmn • see v *7 




14 EIG-VEDA SAJTHITl. 

Indea; the wielder of the thunderbolt; for you I 
praise the chief leader (in battles), the resolute 
(opposer of foes).* 

2. Thou art renowned J^r strength ; from the 
slaying of Vbitea, thou art (famed as) VumtAHAsr : 
thou surpassest, hero, the opulent in the donation of 
thy riches. 

3. Praised by us, bestow upon us riches of won- 
derful variety ; thou, the lord of steeds, who, at the 
issue (of thy weapons)^ puttest thine enemies to 
flight, art the donor (of treasures). 

4. Burst open to thy worshippers, Indea, the 
highly-prized wealth : glorifled by us, do thou who 
art endowed with resolution, bring (us wealth) with 
a resolute (mind). 

5. Lord of steeds, in the recovery of the cattle the 
opponents resist not thy left hand nor thy right, thy 
enemies (resist thee) not. 

Varga XVI. 6. I approach thee, thunderer, with praises, as (a 
cowherd goes) with cattle to the pasture; gratify 
the desire, satisfy the mind of thine adorer. 

7. Fierce destroyer of Tritra, bringer (of wealth 
to thy worshippers), subduer of enemies, preside 
over all (the offerings) of us,* Yiswamaiias, with a 
(favourable) mind. 

' Sama Veda, I. 390 [I. 4. 2. 5. 10]. 

» Nireke chid mmh is the text ; the schoKast explains it tav&- 
yudhanirgnman&d eva satravah paldymte. 

' * Sayava explains nah for mama, &6p^jdydm iahtwaehanam. 



SIXTH ASHTAKA — SECOITD ADHTITA. 16 

8. May we, hero, slayer of Veuba, ioToked of 
many, become possessed of this thy new, desirable, 
and happiness-producing wealth. 

9. As, I’TOEA, inspiref ^ (of men), thy strength is 
irresistible, (so) invoked of many, thy munificence 
to the donor (of oblations) cannot be marred. 

10. Most adorable, chief leader (of men), invi- 
gorate (thyself with the Soma) for (the conquest of) 
great wealth : consume, Maghavast, the strong (cities 
of the' Asuras) for the rich spoil. 

11. Wielder of the thmiderbolt, our solicitations varga xvii. 
have been formerly addressed to other gods than 

thee : give us, Maghavan, of thy (spoil, and guard 
it) for us with (thy) protections. 

^12. Yerily, impeller (of men), who art to be wor- 
shipped by praise, I apply to no other than thee for 
sustenance, riches, reputation, and strength. 

13. Effuse^ the Soma juice for Iitora, let him 
quaff the Soma beverage ; he by his might rewards 
(the donor) with wealth.* 

The attributive ' is Nrito, voc. of Nritu, daucer, or who 
causes to dance, t.e, agitator, exciter, from Indra^s faculty of 
internal impulse in all beings, sarmsya antarydmitayd narta- 
yitah : cf. suprd, p. 6, note 

* Sama Yeda, 1. 386 [1. 4. 2. 5. 6 5 II. 7. 1. 8. 1]. The printed 
edition reads rddMnsi ' chodayate, for the rddhasd ckodaydU of 
the Yeda text. 

^ Sayana explains the construction, swamahattwenaiva amma 
saha dhanddiham etotrihhyah prakarshem chodayat% he by his 
might abundantly sends to his worshippers wealth with food.’’ 



16 


ma-VEBA SANHITl. 


14. Let me address the lord of steeds, who asso- 
ciates his strength (with the Maexjts) : now hear thd 
words of the son of Vyaswa praising thee.^ 

15. No one, Indea, has ever been born more 
mighty than thou ; no one (surpassing thee) in 
riches; no one (more powerful) in protection; no 
one (more entitled) to praise.* 

Varga XVIII. 16. Pour out,* priest, the most exhilarating 
(draught) of the sweet (sacrificial) beverage, for he, 
the ever-mighty hero, alone is praised.* 

17. Indea, ruler of horses, no one surpasses thine 
ancient praise, either for force or for fame.j’ 

18. Desirous of food, we invoke your lord of 
viands, who is to be magnified by sacrifices (offered) 
by attentive J (worshippers). 

19. Come, friends, let us glorify Indea, the leader, 
who is entitled to praise, who, single, overcomes aU 
hostile hosts.§ 

20. Eecite agreeable words, sweeter than cla- 
rified butter, or than Soma, to the illustrious 

‘ Sama Yeda, II. 860 [II. 7. 1.8. 2, reading rddhah for dak- 
Bham], Aswya is explained as tlie son of Aswa, or Vyaswa, 

* Hid. II. 861 [II. 7. 1. 8. 3]. 

* Ev^ hi virah Btamte saddvridhah commentator renders 
it as in the translation, but he does not notice saddvridha* 


* Sama Yeda, I. 4. 2. 5. 5 ; II. 8. 2. 10. 1. 
t Hid. II. 8. 2. 10. 2. i.e. 17one is mightier or more praise- 
worthy (or richer) than thou.*’ 
t Ihid. II. 8. 2. 10. 3. 

% Hid. I. 4. 2. 5. 7. 


j \ 



SIXTH ASHTAKA — SECOND ADHTItA. 17 

(Indea), who is gratifted by eulogy, who rejects not 
praise ; 

21. Whose energies are unbounded ; whose wealth Vatga xix 
cannot he carried away; .whose bounty extends like 

the firmament over all. 

22. Glorify Indea, the unassailable, the powerful, 
the regulator (of men), as was done by Vtaswa ; he, 
the lord, gives a spacious dwelling to the donor (of 
the oblation).* 

23. Praise verily at present, son of Vxaswa, praise 
(Indea), who is the tenth of the pervading (vital 
principles),^ the adorable, the aU-wise, to be honoured 
repeatedly (by sacred rites). 

24. Thou art cognizant, wielder of the thunder-' 
bolt, of the departure of evil beings, as the purifying 
sun day by day (is of that) of the (birds) flying in 
all directions (from their roost).* 

26. Indea, of goodly aspect, bring to the offerer 
(of the oblation) that (protection) wherewith to 


^ The text has simply dasamam, the tenth ; in explanation of 
which the seholiast cites a text which states that there are nine 
Tital airs in the human body, and that Tndra is the tenth; mwa 
mi purmhe prdrf,d manushyeshu vartamdnd Indrm tesMm daeadhd, 
etc. [Cf. Taitt. Brdhm. i. 3, 7, 4, and Taitt. Sanh. i. 7. '9,] 

* Sdma Veda, L 396 [I. 5. 1. 1. 6], 


^ Sdyai^a explains yamam as stotfilMh Buniyatam^ ^*who is 
conciliated (?) by his praisers;” and manhamdnam gayam^ as 
honourable wealth,” or a house for the worship of the gods.” 
He gives a^passive meaning to yamHj but cf. viii. 103. 10. 

VOX. V. ^ 



18 


EIG-VEDA SANHITi. 


defend him thou hast twice slain (the foe) for 
Eutsa ; show the same (care of us).* 

Varga xs. 26. (Inbea) of goodly aspect, we implore thee 
who art entitled to praise, for (our) preservation ; for 
thou art the overcomer of all our adversaries. 

27. (He it is) who rescues men from the wicked- 
ness of evil beings, who enriches (the dwellers) on 
the seven rivers : + now hurl, thou who aboimdest 
in wealth, thy weapon at the Dasa. 

28. As thou, Vaett, hast distributed vast wealth 
to those who have solicited (riches) on behalf of 
SnsHiMAiir, J (so do thou now distribute) to the de- 
scendants of VvAswA ; (and so too thou), auspicious 
food-bestowing (IJshas).^ 

29. May the gifts of aliumane§ (prince), when 


^ The text has only Sulhage vdjinimti. The comment sup- 
plies Ushas^ on the authority of Jamaica. [S^yana gives an 
alternative rendering, which is paralleled hy v. 2 of the sixth 
8<iUa of this anuvdlca, making Va/ru himself address the stanza 
to XIsJiaBf. and ask her to give him wealth for the sons of Vyaswa, 
as she had given to his father for his suppliants.] 


* Sdyana takes it, ‘‘Bring to us that protection wherewith 
(thou proteotest thy) offerer ; send to us (that protection where- 
with) thou hast twice slain (the foe) for KuUaP 
f 8a^ia sindhushu^ ke» the dwellers on the banks of the seven 
rivers, the or on the shores of the seven seas 

(Sayapa). 

I Ymu is said to have distributed these alms that his father, 

. Smhdmanf might go to heaven- 
I Sayaicia expkina as 



SIXIH ASHTAKA— SECOND ADHTIyA. 19 

offering the Soma libation, extend to the Vyaswas, 
yea, and substantial "vrealth by hundreds and thou- 
sands. 

30. If any ask of thee, (Ushas), when anywhere 
present,* where the sacrificer (VjvRU dwells), (reply) 
the powerful (prince), the refuge of all, abides on 
(the banks of) the GomaU riTer. 

StJktaY. (XXV.) 

The deities are Mitba. and Vabotta, except in the tenth, eleventh, 
and twelfth stanzas, in which they are the Yi§wai>evas : the 
Riald is the son ofYTAswA: the metre is Usknih^ except in 
the penultimate stanza, where it is Ushniggarlhd. 

1. Tou two are the protectors of the universe, varga ty t 
divine, and to be adored among the gods ; therefore, 
(ViswAMANAs), thou saorificest to the pair who are 
observan^ of- truth and endowed with real power. 

2. Mitba and Yahuna, doers of good deeds, (dif- 
fusers of) riches, who are the charioteers (of men),f 
well bom of old, the sons (of Aditi), observant of 
vows, (you are worshipped by me),^ 

^ The text has only the nouns, without any verb, which is 
supplied by the commentator* [He supplies ^*thou sacrificest 
to them,*’ td gajme, from the previous verse.] 


^ Sayana explains huhaydhrite as meaning, ‘*Oh thou who 
art honoured by those who ask where Varu dwells,^* sa mruh^ 
hutra tuhthatiigetadichehhayd ^hhilahlianapravrittair jijndmhhih 
puraskriU {Ushas). Valah he takes as mrah^ sc. swahalena 
dvdralcah mtriindm^ ** overwhelmer of enemies.” 
t Or, perhaps, bringers of riches,” land rathyd. 



20 


EIQ-TBDA SANHITl. 


3. The great and yeracious Anm, the mother (of 
the gods), gave birth to those two who are possessed 
of all affluence, and shining with great splendour, 
for the (destruction of the) Asuras^ 

4. The great Mioea. and Vaeota, the two sove- 
reign* and powerful f deities, the observers of truth, 
iUume^ our solemn rite. 

6. Grandsons of mighty strength, sons^ of energy, 
doers of good deeds, liberal benefactors, they preside 
over the habitation of food. 

Varga xxii. 6. Bestow (upon us) good gifts, viands, whether 

of heaven or- earth : may the water-shedding rains 
attend upon you. 

7. (These are they) who look upon the great 
deities as (a bull contemplates) the herd, sovereigns 
observant of truth and propitious to adoration. 

8. Observers of truth, doers of good deeds, they 
sit down for the offlee of sovereignty ; J observant 
of obligations, endowed with strength, they acquire 
vigour.® 


^ The text has ghoshatah, which S^yana readers swadiptgd 
praMsagatah. 

* KcJiatriyd hskatram dsatuh is explained ialavaniau lakm 
vydpnutah 


* B%ana, as usual, explains aamrdjd as ‘‘ perfectly resplen- 
dent,” aamyag ikpyamdnau ; and so, too, in v. 7. 

f Asurd is also explained as ‘‘ impelling hy being the in- 
dwelling principle,” antarydmUayd prerahm. 
t Of. toL i. p. 66, verse 10. 



SIXTH A8HTAKA — SECOND ADHTIyA. 21 

9. ThoroDgli knowers of the path, even before 
the eye (can see), causing (all beings) to open 
their eyelids, existing from of old, and shining 
with a ihild radiance, v.erily they have been wor- 
shipped.^ 

10. May the divine Aditi, may the NIsattas also 
protect us ; may the rapid Maettts defend us. 

11. Munificent and irresistible (Maruts), guard Varga xxiii. 
our vessel* by day and night, so that we may be 

secure through your protection. 

12. We, uninjured (through his protection, offer 
praise) to the liberal Vishnu, who harms not (his 
adorers) : do thou who goest by thyself alone (to 
combat), and causest wealth to fiow (to the wor- 
shipper), hear (our prayer) in behalf of him who 
has commenSed the sacrifice.^ 

13. We solicit that ample, all-desired, aU-guarding 
(wealth) which Mitea, Vaeuna, and Aetamah hold 
under their protection. 

14. Tea, may he who causes the waters to flow 


^ A rather unintelligible verse, even itrith the help of the 
scholiast. [S%ana seems to understand it as referring to Mitra 
and Varum as respectively presiding over day and night, ahord- 
trayor vyd^tem UjasdJ] 

® Sayana interprets Smdho as Btotrln prati dkandndm syanda- 
nasila Yuhno^ and pxirvachittaye as frdraldhalcarmyne yajumd- 
ndya. 


^ M> ndvam wmhyafa; ndvam yajniydm occurs in x. 44. 6, 
and seems there to mean the sacxihce. 



22 


RIG- VEDA SANHITi. 


(Paejanta), the Maruts, the As-wins, Indra, Vishnu, 
may all (these deities) together, the showerers (of 
benefits, protect) that vrealth for us. 

15. Those desirable leaders (of men), rapid in 
morement, break down the haughtiness of any (foe) 
■whatever, as an impetuous current (sweeps away all 
obstacles). 

Ytagi XXIV. 16. This one, the lord of men (Mitra), contem- 
, plates many vast things :• we follow his rites for you. 

17. We observe the ancient rites of the imperial 
Yaruna and the renowned Mitra, (rites) that are 
good for (our) dwellmg.’^ 

18. (Mitra is he) who has measured with his 
rays the limits of both heaven and earth ; who has 
filled both heaven and earth with his greatness. 

19. He, SuRYA,® has uplifted his radiance in the 
region of the heaven ; kindled and invoked vdth 
burnt-offerings, he is bright, like Agni. 

20. Eaise your voice in the spacious hall of 
sacrifice* (to him) who is lord over food derived 
from cattle, who is able to gi. -t nutritious sustenance. 

Varga XXV. 21. I glorify by night and day that sun® (Mitra 

* The text has only Ohyd. The comment renders it Oko 
griham tmmai Mtdni karmdni. 

* That is, according to the comment, Miira and Varum. 
Cf. V. 21. 

’ Tat tkryam means, according to the scholiast, the brightness 
of Mitra and Vaxuya. [Sdya^a’s words are tdryam mviryam^ 
tat Vdru^am Maitram oka 

* Saya^ia explains dirghaprataimani as an .epithet of yajne, 
vistfitam tadanam yatmin yajne. 



SIXTH ASHTAKA — SECOND ADHYAXa: 25 

and Vaeuna), and both the heaven and earth; do 
thou (Vaexjna) ever bring us to the presence of the 
bountiful. 

22. We have received from the son of SushIman, 
the descendant of TJkshan, the overcomer (of foes), 
a well-going chariot of silver, yoked (with a pair of 
horses). 

23. Among bay horses these two are pre-emi- 
nently) the destroyers (of foes), and of those eager 
in combat ; the two strong bearers of men. 

24. Through this new praise (of Mitea and 
Yaedna) I have obtained at the same moment of 
the mighty prince, two fast-going sagacious* steeds, 
with whip and reins. 


SifKiA TI. (XXTI.) 

The deities are the Agwitrs, but of the last six stanzas Vaxu ; 

the Jl^uM as before, Viswajiaitas, the son of Tta?'wa, (or 
, Vtastva, the descendant of Anoibas) : the metre of the first 
fifteen stanzas and the twenty-second, twenty-third, and 
twenty-fourth is Uihnihj that of the sixteenth and three 
following is Crdi/atrl, as also of the twenty-first and twenty- 
fifth ; that of the twentieth, Anushtulh. 

1. (Aswins) of irresistible strength, affluent varga xxvi. 
showerers (of benefits), I invoke your chariot 
amidst the pious, who are assembled to celebrate 
your presence. 


* Bayana explains viprau as medhdvindm uchitaUj worthy of 
the praisers of% deity.’* 



24 


BIG- VEDA SANHiri. 


2. (Say), Yabd^ (thus), NIsattas, senders of rain, 

affluent showerers (of benefits), as you came to 
SusttiMArT with your protections to (grant him) 
great riches,® (so come to me). ^ 

3. Affluent in nourishment, we invoke you, who 
are desirous of (sacrificial) food, on this occasion at 
dawn® with oblations. 

4. Leaders (of rites), let your renowned all-con- 
veying chariot come to us, and (do you) recognize 
the praises of the zealous (worshipper) for his 
prosperity. 

5. Aswinrs, affluent showerers (of benefits), detect 
the guileful ; verily, Exideas, vex your adversaries. 

Vaigaxxvii. 6. Daseas, who are gratified by sacred rites, of 
fascinating complexion,* lords of ram, pass with your 
fleet (horses) completely round our entire (sacrifice) 

7. Come to us, Aswins, with all-supporting riches, 
for you are opulent, heroic, overthrown of none. 

8. Indea and ITIsaotas, who are most accessible, 
come to this my sacrifice : oome, gods, to-day, with 
(other) divinities. 

^ The text has only Faru, in the vocative, which the com- 
mentator ampMes — Me mrundmaka rdjam evam hriihkty J^ishtr 
vadati, 

® Mahe iane, mahate dhandya ; mahyaM dydtam is supplied by 
the scholiast- 

^ Ati Tcsha^ah^ hha^dyd atiirame, at the passing of night,** 
mhah-Mle, 

* Madhuvarnd is explained ye yiivay(> fkyaWf pasyanti ie 
tatraiva hfukfd hhavantif **they who look upon yonr beauty 
are delighted/* 




SIXTH ASHTAKA — SECOND ADHTiTA, 


26 


9. Desirous of you vlio are bestowers of wealth, 
we iuToke you, as did (our father) Vtaswa: come, 
sagacious Aswins, hither with favourable iutentions. 

10. Praise the Aswins devoutly, JRisU, that they 
may repeatedly hear thine invocation, and destroy 
the nearest (approaching enemies) and the Fanis. 

11. Hear, leaders (of rites), (the invocation) of me 
the son of Vtaswa, and understand its (purport);* 
and may Vartjna, Mhea, and Aetaman concurrently 
(grant me wealth). 

12. Adorable showerers (of benefits), bestow daily 
upon me (some) ©f that (wealth) which is given by 
you, which is brought by you for the worshippers. 

13. The man who is enveloped in sacrifices (oflfeBed) 
to you, like a woman with additional raiment,^ re- 
warding him, Aswins, you place him in prosperity. 

14. Pavourably disposed towards me, come, As- 
wins, to the dwelling of him who knows (how to 
prepare for you) the most copiously effused (libation) 
to be drunk by the leaders (of rites). 

15. Affluent showerers (of benefits), come to bur 
dwelling for (the libation) to be drunk by the leaders 
(of rites), for you bring the sacrifice to completion 
by praise, as the fatal shaft (slays the deer)> 

^ Adhivastrd^ ‘‘having another garment over her ordinary 
clothes.*’ 

* The text has only Yishudruhevai which Saya^a explains, 
visvdn MnasU satr'itn iti sarah^ []He explains the allusion as 

* Sdyapa seems to explain it, “ye recognize this my (invoca- 
tion as devoted to you).” 



26 


EIG-VEDA SANHITi. 


Varga XXIX. 16. Aswixs, leaders (of rites), among' (all) invo- 
cations may my most, earnest praise invoke you as a 
messenger, may it be (acceptable) to you. 

17. Whether, immortal (Aswixs), you rejoice in 
the water of the firmament, or in the dwelling of the 

, worshipper,^ hear this my (invocation). 

18. Verily this SwbtatavaeI, the golden-pathed 
river, is of all rivers the especial bearer of your 
(praises). 

19. Aswins, following a brilliant course, you ac- 
quire celebrity by the white river worthily praising 
you, the enricher (of the people on its banks).^ 

20. Yoke your chariot-drawing horses, Vivu; 
bring them, Vasu, encouraged (to the sacrifipe) ; 
then drink our Soma ; come to our daily libations. 

Vaiga XXX. 21. We solicit thy protection, VlTtr, lord of sa- 
crifice, wonderful son-in-law of Twashtri.® 

follows : te7i,a {vuhudruhd) yathd vyddho mrigam alhUasMtam 
desam prd^ayati tadvat siutyd yajnam avaikalyena samdptim 
prdpay&tkahy ** as a hunter by an arrow brings the deer to the 
desired spot (to its destination?), so ye by praise cause the 
sacrifice to attain completion.^’] 

^ iHho vd grihe^ yuvdm iehchhato yajamdnasya is Sayana’s 
explanation. 

* The river is said to have praised the Aminsy as the 
lived on its banks. These banks are golden, and consequently 
enrich those who live near. 

^ S4yana explains Twashtri here by Brahmd^ and refers for 
the connection to the Itihdsm and other authorities. MaMdhara 
(Yajur-Veda, 27, 34) says, Vdyu^ or the wind, having taken 
water Irom Aditya^ fertilizes it, as rain, and is therefore as it 
were his son-in-law, idehtifying Twashfri with Aditya^ 



SIXTH ASHXAXA — SECOND ADHTItA. 27 

22; We, the offerers of Soma, solicit riches from 
the sovereign, the son-in-law of Twashtri ; (may 
we become) wealthy. 

23. Establish, Vattj, happiness in heaven;* bear 
quiokly thy well-horsed (chariot) ; do thou, who art 
mighty, yoke the broad-flanked (horses) to the car. 

24. We invoke thee who art of graceful form, 
extending through thy magnitude thy limbs in all 
directions,' to our religious rites, like the stone (for 
bruising the Soma). 

25. Divine Vlxtr, foremost (of the gods), exulting 
in thine own mind, cause our rites to be productive 
of food and water.! 

StfKTA VII. (XXVII.) 

The V19WADEVAS are the deities 4 MAinj, the son oIVitaswat, 

is the ^ithi : the metre of the odd verses is Bfihati ; of the 

even, Satolrihati, 

1 . Agni is the Pnrohita at the sacrifice : the Varga XAXi. 
stones, the sacred grass (are prepared) for the cere- 
mony. I invoke with the holy verse the Haruts, 


* Asma^isHham, is, literally, “home on a horse’s back;” but 
S 4 ya)nia here interprets aswa. by vydpta, and 'prUlitht by 



* Vdyu being considered the supporter of all the celestial 
luminaries, ta/ma^otuhdm tvoodddhiroitw&t, 

f S&yana seems to explain the latter clause, “ Give us food 
and water, and so cause our rites to be duly performed.” . 



28 EIG-VEDA SANHETA. 

Beahmajjaspati, and all the gods, for their desirable 
protection.^ 

2. Thou comest (Aghti), to the victim, to the 
dwelling® (of the worshippeE), to the touchwood, to 
the Somaj at dawn and at night: universal deities, 
givers of wealth, knowing all things, be the de- 
fenders of our pious acts. 

. 3. Let the ancient sacrifice proceed first to Aoni, 
then to the gods, — to the Xmitas, to VAEtrtfA, ob- 
servant of obligations, to the all-resplendent Maettts. 

4. May the universal deities, possessors of all 
opulence, destroyers of foes, be (nigh) to Mxsv for 
his prosperity : do ypu, who know all things, secure 
to us an abode safe from robbers® through your un- 
assailable protections. 

5. ITniversal deities, united together and of one 
mind, come this day to us, (attracted) by the sacred 
praise addressed to you ; and do you, Maeuts, and 
the mighty goddess Anm, (come) to the dwelling, 
(our) abode. 


* Sdma Veda, I. 48 [I. 1. 1. 5. 4. Sayana explains jpuroAita 
in. its literal meaning, as “placed in front, (or on the east), on 
the wttara 

’ PriihMm, -which is explained idam devasadanam, “this 
chamber of the gods.” Oshadhih may here also imply annnal 
plants, according to S^yapa. [S%a 9 .a renders ushdsd naktam 
othadhih, (“thou comest) to da-wn and night (these being the times 
for the offering), and the soma-grinding stones.” He explains 
vasava^, as usual, by v&tayitarah, “ causers of habitations.” J 

* Avrikam ttenarahitam ; or it may imply, “ free from any 
aimoyances, hddhdrahitamP 



SIXTH ASHTAKA. — SECOND ADHTIta. 20 

6. Direct, Maetjtb, your beloved horses (to our 
rite): Mitra, (come to our) oblations; and may 
Indea, and Vaettna, and the swift leaders, the 
AntiTAS, sit down on our eacred grass. 

7. Bearmg the dipt sacred grass, offering in due, 
order the (sacrificial) food, presenting the effused 
Soma, and having the fires kindled, we invoke you, 
Vartjna,^ (and the rest), as did Manus. 

8. Maeuis, Yishnu, Aswins, POshan, come hither - 
(induced) by my praise: may Indea, the first (of 
the gods), also come, the showerer {of benefits), he 
who is praised by (his) worshippers as the slayer of - 
Veitea. 

9. TJnoppressive deities, bestow upon us a mansion 
without defect, so that, subduers (of foes), no one 
may injure our defences, whether from afar or nigh. 

10. There is identity of race among you, deities; 
destroyers of foes ; there is kindred^ (with me your 
worshipper); therefore utter at once the command 
for our former prosperity , and for new happiness. 

11. Deities, possessed of all wealth, I, desirous of 
offering worship, address to you verily unprecedented 
praise, for the sake of obtaining desired rfftiuence. 


* When Mitra ^nd Varum are named singly, botli are intended, 
and sometimes even more of the Viswadevasf according to the 
scholiast.' [For Mmu^s sacrifice, cf. vol. i. p. 68, and Safapatha 
Br&kmam^ i, 8*.^!.] 

® The text lias only mty dpyam^ tlie Sclio%st says, with the 
BisU of the hymn. 



30 


RIO-VEBA SANHITI. 


12. Devoutly praised (Maeuts), when the ador- 
able Savitm has risen above you, then bipeds and 
quadrupeds, and the flying birds, seeking (their 
objects), enter (upon their functions). 

13. We would invoke each deity among you 
(gods) for protection, each deity for the attainment 
of our desires, each deity for the acquisition of food, 
glorifying you with divine praise.' 

14. May the universal gods with one consent be 
together the givers (of riches) to Manxt ; may they, 
both to-day and hereafter, be the bestowers of wealth 
upon us and upon our posterity.'* 

15. I glorify you, innoxious deities, in the place 
of praises: no harm befalls the man who, Mitea 
and Yarota, offers (oblations) to your glories. 

16. He enlarges his dwelling, he has abundant 
food who offers you (oblations) to obtain a blessing : 
through his pious acts he is born on every side in 
his children ; all prosper (through yeur favour) un- 
harmed (by enemies). 

Varga 17. He gains (wealth) without war, he travels 
along the roads with quick (horses), whom Aetaman, 
Mitea, and Yartjna, alike munificent, and acting 
in concert, protect. 

18. You enable him (Manu) to proceed by an 
unobstructed road; you grant him easy access to 
difficult passes : may the weapon (of the foe) be far 
from him, and, inflicting no injury, perish. 

' Yajur-Veda, 38. 91. 

» Jhfd. 33. 94. 



SIXTH ASHTAKA — SECONB ADHTItA. 


31 


19. Divinities of benevolent vigour, since you 
preside over the rite* to-day, at the rising of the 
sun, since, possessors of all -wealth, (you are present) 
at his setting, or at his waking, or at the meridian 
of the day ; 

20. Or since, all-wise deities, you accept the 
sacrifice, bestowing on the zealous donor (of the 
oblation) a dwelling (such as we may worship in),* 
then, possessors of all wealth, distributors of riches, 
may we worship you in the midst (of that dwelling). 

21. (Gods), who* are possessed of all wealth, 
bestow t the desired (opulence) upon the intelligent 
Manit, offering oblations to you at sunrise, mid-day, 
and sunset. 

22. We solicit of you, resplendent deities, as a son 
(of a’ father), that which is to be enjoyed by many; 
offering oblations, may we obtain that (wealth), 
Xdittas, by which we may possess abundance. 


^ The construction is so loose, that it is impossible to do more 
than conjecture the meaning. YadvdbMpUwe asurd ritam yate 
Mardir yema m ddsmh is explained yadvd asmadyajmm prati 
yushmdkam alhiprdptau yajnam gaclichhate havinsM dattmate 
yajamdndya griham prayaehchhathaj since you give a dwelling to 
the donor of the oblation proceeding to the rite, which is to bring 
you to our sacrifice,” or, ^‘on your approach to our sacrifice.” 

- ■ r;. r:- , , ■■■=-'- — r- tttt: 

* Sayana says, ‘‘since ye uphold the house (rendered pros- 
perous),” griham kalydnahhiitam dhdrayatha. 

t Sayana connects this verse with the next, “ since ye give 
the desired (opulence) to Mam^^ etc., “therefore we solicit of 
you,” etc. 




32 


Ua'YEDA 8AKHIXA. 


Jam 

xxfv. 


SiJjnrA VIII. (XXVIlt) 

Deities and JS^isJii as before : tbe metre is Qdyatri, except in the 
fourth verse, where ibis Fura-ushtiih. 

1. May the tlxee-and-tliirty divinities sit down- 
upon the sacred grass; may" they accept (our offer- 
ings), and bestow upon us both (sorts of wealtl^.^ 

■2. May VIrttna, JifiTEA, Aetaman, and the 
Agnis, with their wives, honouring the donors (of 
the oblation), and addressed with the sacrificial 
exclamation, — 

3. Be our protectors, whether coming with all 
their attendants from the west, firom the north, from 
the south, from the east.* 

4. Whatever the gOds desire, that assuredly comes 
to pass: no one can resist their (will), no mortal 
withholds (their) offerings, f 

5. Seven are the lances of the seven (troops of 
the Maruts), seven are their ornaments, tlLey wear 
seven surpassing glories. 


^ 4,e, cattle and moneys or, may they give repeatedly. [Sdyana 
explains vidan^ ^‘may they acknowledge ns as offerers.”] 


♦ Siyapa artificially makes out six directions hy taking n^ah 
as the nadir, and understandings hy ittkd the south and the 
jsenith. 

I Or, perhaps, as Sdya^a takes it, ‘‘even the non-offering 
mortal (must give offerings if they will it).” 



SIXTH ASHTAKA — SECOND ADETITA. 


sa 


StjKTA IX. (XXIX.) 

Deities as before : tbe is the son of MAsfcHT, ^r 

the son of Titaswat ; the metre is DiMpadd Virdj- 

1. One (/S(p»ia) brown of hue, ^all-perrading, leader 
of the nights, * eyer young, decprates (himself) with 
golden ornaments. 

2. One (Aoni) intelligent,. Tesplendent among the 
gods, is seated in his place (the altar). 

3. One [Twashfri) immoveably stationed among 
the- gods, holds his iron axe in his hand. 

4. Onp (Indba) holds his thunderbolt wielded in 
his hand, by which he slays the Yeixeas. 

5. One (Bddea) brilliant and fierce, (yet) the d,is- 
tributor of healing medicines, holds his sharp weapon 
in his hand. 

6. One (PiJshan) watches the roads* like a robber, 
and IS cognizant of hidden treasures. 

7. One (Vishot) wide-stepping, has trayerSed tbe 
three worlds where the gods rejoice. 

8. Two (the Aswins) trayel with swift (horses) 
along with one (bride 8fiBTi.), like trayellers to 
foreign countries. 

9. Two of like beauty and of royal rank (Mixea 
and Vaeuna), worshipped with oblations of clarified 

butter, haye taken their seat m heayen. 

^ ^ 1 • 

^ Bahhru applies properly to the Soma planti but the other 
epithet indicate Somaj the moon. 

, ^ Simara^ which is explained Bushthu rdirindm mti* 

^ Cf. ToL I. p. 115.. — S4yapa understands the roada to heaTen 
or hell. 



34 


EIQ-VBDA SANHITl. 


10. Some (the Atris), when worshipping, 'call to 
mind the great sdman, wherewith they light up the 
sun.* 

StJkia X. (XXX.) 

Deities as before : the J^isM is Mautj, the son of Vivaswat ; 

each of the four stanzas is in a different metre, Gayatri, 

Pxira-usTinih, Brihati, Anuchfubh. 

1. There is no one among you, gods, who is an 
infant or a youth; you verily are all of mature 
-existence.'t 

2. Destroyers of foes, gods, adored by Manu, who 
are three-and-thirty, and are thus hymned ; 

3. Do you preserve us, do you protect us, do you 
direct us (to our good) ; lead us not afar from the 
paternal paths of MAincr,’ nor from those still more 
distant. 

4. Gods, who are here present, all to whom this 
full sacrifice is offered, bestow upon us, upon our 
cattle and horses, happiness far renowned. 


* Mam is said to be the universal father, and the paths he 
enjoins are those of austerity and ceremonial. Brahmaehory- 
tigmhofrd3t-b:armdm yena mdrgena hhavanti tarn eva asmdv, 
nayata. [Sayana explains the latter line, “Lead us not away 
from the far-reaching paternal path of Manu, but away from 
any which is distant therefrom.”] 


* Cf. sufrd, Vol. III. p. 297. Saya^a explains the sdman as 
the trivrit, panehadasa, etc. 

t Sato-maMnia/}, explained by Sayana as sarvasmdd viiyoh 
mdndi prithivydm api ye maMntas te satomaMnta ity ucbymte, 
literally, “greater than all that is.” 



SIXTH ASHTA^X — SECOITD ADHYITA. 


35 


ANCrviKA V. 


ADHYAYA II. Continuep. 

SfeM I. (XXXI.) 

The deities of the first four stanzas are the sacrifice and praise 
of the Yajam&na-, of the next five, the praise of the same and 
his -wife ; the benediction pronounced upon the pair is the 
divinity of the rest : the RisU is Mjjrtr, the son of Tivaswat ; 
the metre of the ninth and fourteenth verses is Amshtuhh', 
of the last four, Pankti ; of the tenth, Pidaniehrit ; of the 
rest, Gdyatri. 

1. He who offers oblations (to the gods, again) 
offers them: he pours forth libations and presents 
(the sacred cake),* he delights in reiterating the 
praise verily of Inuka. 

2. ^NDKA protects from sin that man who offers 
him cakes and presents Soma mixed with milk. 

3. A brilliant chariot comes to him, sent by the 
gods, with which, baffling all hostilities, he prospers. 

4. In his house perpetual abundance, accompanied 
by progeny, (is present), and milch kine are milked 
day by day.f 

5. Gods, may the husband and wife, who with one 


^ Tke pasu-puroddsa is explained in the Nydya-mdld^mstara 
as the cake, which is an essential part of the animal sacrifice in 
the jyoUsJitoma, ^as u-devatd-sanshdrah, 

f Sayana explains it, '‘in his house perpetual abundance, 
accompanied by progeny and cattle, is milked day by day;’’ or 
Ild may be taken as the* goddess of cows, in which case duJie is 
explained, “milks forth, bestows.” 



86 


RIG-VEDA SAITHlTl. 


mind oJEfer libations and purify them, and (propitiate 
you) vitb tbe Soma ever mixed with mi lk, — 

6. Constantly associated, may they acquire appro- 
priate (sacrificial) viands; may they be able to offer 
sacrifice ; may they never be wanting in food (given 
by the gods).^ 

7. They retract not (their promises) to the gods, 
they withhold not your praise, but offer abundant 
(sacrificial) food. 

8. Blessed with- youthful and adolescent offspring, 
and both having their persons richly ornamented, 
th^ pass (happily) their whole life. 

9. Offering acceptable sacrifices, obtaining the 
wealth they solicit,* presenting gratifying (oblations 
to the gods), for the sake of immortality® enjoying 
personal union, they (wife and husband) worship the 
gods. 

10. We solicit the happiness (afforded) by the 
mountains, the rivers, and -VisENtr, associated (with 
the godsl 

Varga XL. 11. May the adorable, PbsHAX, the possessor of 
opulence, the most benevolent patron to all, come 

^ The phraseology is not yery perspicuous: ^na fd vd/esM 
vdyatah is explained devairdattesJmnneshu m-gaehchJiatah, sarvadd 
mnasahitau tuTifhaidm. 

* Amritdya; the comment explains it, for the increase of 
descendants, $antdndbhivriddliay&, 

’^•S^yana explains vitihotrd as ‘‘tiiey whose sacrifices pro- 
cure themvhappiness,’’ and Jcritadvasii as pdtreMpgyuktadhamu, 
** bestowing your wealth on the suppliant/* 



SIXTH. ASHTAXA — SECOJTO ADHTATA. 37 

.auspicioiisly; may a Vnde path (be open) -for our 
prosperity. 

12. All men "with (devout) minds are the nn- 
vrearied* (praisers) of the irresistible deity (P^shan), 
verily the (most) sinless of the Ai)iTTAS.t 

13. Since Mitea, Astaman, and Vaeota are our 
protectors, may the paths df the sacrifice be easily 
traversed (by them). 

14. I •worship the divine Agni, the preceder of 
you, (gods), with praise, (for the sake') of riches ; the 
worshippers (cherish him), the bountiful perfecter of 
the sacrifice, like a friend. 

16. The chariot of the devout worshipper q^uickly 
(prevails), as the hero (prevails) in all combats what- 
ever : the celebrator of the sacrifice, who desires to 
propitiate the mind of the gods, overcomes those who 
are no sacrificers. 

16. Devoted to the gods, pouring out to them 
libations, thou, worshipper, shalt not perish: the 
celebrator of the sacrifice, who desires to propitiate 
the mind of the gods, overcomes those who are no 
sacrificers. 

17. No one obstructs him, by his acts, he is never 
driven (from his station), he is never separated (from 
hjs family) : the celebrator of the sacrifice, who de- 

, •* Sajama takes aramati^ as for wHeh he explains 

as parydpta-siutili. 

t Siya^a explains this latter clause, “ verily (the gifts) of the 
Aiityoi are void of evil, (therefore we praise Piishan for the 
attainment of food, etc.”). 


38 


EIG-VEDA SANHITi. 


sires to propitiate the mind of the gods, overcomes 
those who are no sacrificers. 

18. To him in this life is a valiant progeny, to 
him are swift herds of horses j the celehrator of the 
sacrifice, who desires to propitiate the mind of the 
gods, overcomes those who are no sacrificers. 


THIRD ADHyItA. 

MAND-AIjA VIII. Continued. 

ANU VXkA y. Continued. 

SdKiA II. (XXXII.) 

Indea is the deity; the ^isU is MjeehXtiihi, of the race ot 
Kawa; the metre is Qdyatri. 

Varga I. 1. Celebrate with songs the great deeds of Indiia, 
the drinker of the stale Soma, when in his exhilara- 
tion.* 

2. The fierce (deity) who, liberating the waters, 
, has slain Seibiitoa, Anaesani, Piprtj, and the slave f 

Ahisxjva. 

3. Pierce the rain-holding domain of the vast 
Aebuda : achieve, Indea, this manly exploit. 

4. I invoke the victorious handsome-jawed Ijidea 
for yoar protection, and to hear (your praises), as (a 
traveller invokes) the water from the cloud.^ 

^ T'krndsam net girer adM. Say ana quotes Yasha 5. 16, for 

^ Sayana seems to explain this : ‘‘Proclaim the deedjs of the 
stale Soma^ in the words of Indra when filled with exhilaration.’* 

f Sayana makes Ddsa another proper name. Ddsam cha 
AMsuvam cha. 



SIXTH ASHTAKA— THIED ADHTATA. 


39 


5. Exhilarated by the 8oma draughts,* thou, hero, 
throwest open the pastures of the cattle and horses 
like a (hostile) city. 

6. If then art propitiated by my libation andv?rgaii. 
praise, and bestowest food (upon me), come with 
viands from afar. 

7. Indba, who art pleasea by praise, we are thine 
adorers; do thou therefore, who art tne drinker of 
the 8oma, be generous unto us.^ 

8. Gratified by us, bring us undiminished food, 
Maghatan, for vast is thy wealth. 

9. Make us (Indba) possessed of cattle, of gold, 
and of horses : may we prosper with, abundant 
viands. 

10. We invoke Indea, who is greatly to be praised, 
whose arm is stretched out for the protection (of the 
world), acting nobly for our defence.^ 

11. The slayer of Yeitra, the accomplisher of a Varga iii. 
hundred exploits in war, achieves them that he may 

be the giver of much wealth to his worshippers. 

12. May Saeea give us strength, may the liberal 


tirmsa meaning udaka. He explains the sense, as a man in hot 
weather calls for water from the cloud, ^athd gharme ^IMtapfah 
pumdn udakam megham prati hwagati, 

^ S^ma Veda, I. 230 [I. 3. 1. 4. 8]. 

* lUd. L 217 [I. 3. 1. 3. 4]. 


^ Sayam explains somyehhyah by somdrhelhyali^ i.e, exhi- 
larated thou throwest them open to those worthy of the Soma 
or to the worthy offerers of the Soma. 



40 


m.&-TEDJL SANHErl. 


iNDiiA. with all protections be the supplier of our 
deficiencies.^ 

13. Glorify that Indba who is the preserver of 
riches, the mighty, the conveyer beycai(i(calamity),* 
the friend of the offerer of the libation ; 

14. Him who comes nigh, the mighty, the firm in 
battles, the acquirer of fame,t the lord of vast riches 
through his prowess, 

16. Ho one puts a limit- to his glorious deeds, no 
one asserts that ne is not generous. 

Varga-iv. 16. Tcrily no debt is due (to the gods) by those 
^oma-par taking Brahmans offering libations;® the 
Som,a is not drunk without the expenditure of bound- 
less (wealth). J 

17. Sing praises to the adorable (Indra.), repeat 
prayers to the adorable (Ikdea), address hymns to 
the adorable (Indea). 

18. The powerful Indea, the discomforter of 
hundreds and thousands, unchecked (by foes), is 
adorable ; he who is the benefactor of the sacrificer. 

^ Anturdhharah is explained chhidrdndm dpiirahah^ or eJihidrd- 
pidhdyi, tiie filler- up or coyerer of flavs. 

* A text is quoted to tlio effect that ‘‘he who has a son, or is 
chaste, is free from debt,’’ that is, to the gods and manes, anfino 
yah putrl yadvd IrdhmachdrL 

* Bapdra is more often explain€€ ** ready to he brought by 
praise.” 

f ^rav&)itam might also mean the winner of wealth or food.’” 

I Apratd is explained aviatirnadhamna, which would rather 
mean by one who has not abundant wealth.” 



SIXTH iSHTAXA— -THIim ADHTlTA. 41 

19. Index, -who' art to be invoked of men, come 
to tkeir offered viands, drink of (their) libations. 

20. Drink of the (Soma) purchased by the mOfiTi 
cow,^ that (Soma) which 'is mixed with water, that 
which, Index, is especially thine. 

21. Index, pass by the man who offers the liba- Varga v. 
tion in anger, him who pours it out upon a spot 
disapproved of ; drink this presented Soma.^ 

22. Index, who hast beheld our praises, proceed 
in three directions from a distance,* pass beyond 
the five orders of beings. 

23. As the sim disperses his rays, do thou dis- 
perse (wealth upon me): may my praises rapidly 
draw thee, as waters (reach) the low ground. 

24. Adhwaryu, quickly pour forth the Soma to the 
hero Index with the goodly jaws j bring the Soma 
for his drinking ; 

26. Who clove the cloud for (the issue of) the 
rain, who sent down the waters, who placed the 
mature (milk) in the cattle. 

26. The brilliant t Index slew Veitex, Atjenx- v«rgavi. 
vlBHX, Ahiswx ; he smote Aebijdx with frost. 

27. Sing aloud (priests) to the fierce, victorious 

i 

^ 8wadhainavdndm^ dhenvd Icritdn somdn : as by the text, 
dhemd hrindti. 

'* Sama Yeda, I. 223 [I. 8. 1. 4. 1, but with some variations]. 


^ %,$, Come to us firom in front, from behind, and from the 
side. 

f For rioUshama, see YoL III. p. 467, note. 



42 


RIO- VEDA SAEHITi. 


(Iitdra) the overpowerer, the suhduer (6^ foes), the 
praise inspired by the gods ; 

28. Indea, who, in the exhilaration of the quaffed 
8ma, makes known among the gods all pious rites. 

29. May those two golden-maned steeds, together 
exulting, bring him hither to the salutary (sacri- 
ficial) food. 

30. Iot)BA, the glorified of many, let thy horses, 
praised by PiaTAMinHA, bring thee down to drink 
the Soma. 

Mxsk III. (XXXm.) 

Deity as before ; the J^isU is MubbtItitki ; the metre of the 

sixteenth and two following yerses is Gdyatri^ of the last, 

Anmht'ulh, of the rest, Brihati, 

Varga VII. 1. We are pouring forth to thee the juice 

like water : the praisers, strewing the dipt sacred 
grass; worship thee, slayer of Teitea, in the streams 
(falling) from the filter.^ 

2. The leaders (of rites), repeating praises, shout 
to thee. Vase, when the libation issues forth; yrhen, 
luDEA, bellowing hke a bull, dost thou come to the 
dwelling, thirsting for the Soma ? ^ 

3. Eesolute (Inuea), bestow abundantly upon the 
descendants of Eaxvta thousands of viands; wise 
Magbavan, we earnestly solicit thee for (wealth) of 
gold® and cattle. 

> Sima Veda, 2. 215 [I. 8. 2. 2. 9; II. 2. 2. 12. 1]. 

* Hid. 2. 216 [II. 2. 2. 12. 2, but mib gamai for gamati]. 

“ Pi^atiga-riipam, “tawny-coloured,” is left unexplained by 
the Commentary. Sima Veda, 2. 217 [II. 2. 2. 12. 3]. 



SIXTH ASHTA.KA — ADHTIYA. 


43 


4. Drink, Medhyahthi, and in the exhilaration of 
the draught sing to Indka, to him -who has harnessed 
his horses, who, when. the Soma is poured out, is 
present, the wielder of the thunderbolt, whose chariot 
is of gold.^ 

6. He who is well-handed, Jioth left and right, 
who is the lord, who is wise,*the performer of nume- 
rous great acts, the giver of vast wealth, Indea, who 
is the demolisher of cities, who is gratified by praise, 
is glorified (by us). 

6. He who is the subduer (of foes), the unresisted, Varga viii. 
practised in combats,*^ possessed of vast wealth, the 
demander of the libation,® the praised of many, who 

by his acts (of bounty) is like a milch cow to the 
competent (worshipper). 

7. Who knows him drinking with (the priests) 
when the Soma is effused ? what food has he partaken 
of? he, the handsome-jawed, who, exhilarated by the 
(sacrificial) beverage, destroys cities by his might.* 

8. As a wild elephant emitting the dews of pas- 
sion, he manifests his exhilaration in many places : 
no one checks thee, (Iitoea), come to the libation; 

* Sdma Veda, 1. 289 [I. 3. 2. 5. 7], but tbe reading differs in 
some respects, as in the beginning, ^dhi gd andhaso, instead of 
pdhi gdgdndha'so, and instead of sut» saehd vajri ratho, it has 
Mranyaya indro mjrL 

® ^masruslm sritah §masru is explained as yuddha, a^very 
Tiimsual sense. 

® Chyavam is literally lie wlio causes to fall or flow, that is, 
the Soma. 

* Sdma Veda, I. 297 [I. 4. 1. 1. 5 ; II. 8. 2. 15. H. 



44 BIQ-VEDA SAOTITi. 

thou art mighty, and goest (eyerywhere) through 
thy strength.’ 

9. He who is fierce, unmoyed (by foes) and firm, 
ready, equipped for battle,— if MAOHAyAN hear the 
.inyocation of his adorer, he will not go apart (from 
us) but come hitha ^ 

10. Yerily (Inkea), in this manner fhou art the 
showerer (of benefits), brought by vigorous (steeds) 
to us, rmarrested (by foes); fierce'(lNDEA), thou art 
celebrated as a showerer (of benefits) when afar ; thou 
art celebrated as a showerer (of benefits) when nigh.^ 

Vw^ IX. li: Showerers (of benefits) are thy reins, such 
also is thy golden whip ; thy chariot, Maqhavah, is 
a showerer (of benefits), so are thy two horses ; and 
thou, too, Satakeaxtj, art the showerer (of benefits). 

12. Showerer (of benefits), may the offerer of the 
libation to thee effuse the ^oma as a showerer; 
straight-going (Indea), bring (us wealth) ; arrester 
of thy horses, the showerer (of the oblation) has 
prepared the bountiful /Serna to be mixed with the 
waters for thee. 

13. Come, most powerful Iotjea, to drink of the 
/Soma ambrosia, (for without coming) this Maghavan, 
the achiever of many exploits, hears not our praises, 
our ehaunts, our hymns. 

’ Sama Veda, 2. 1047 [11. 8. 2. 15. 2]. 

* Hid, 2 . 1048 [n. 8. 2. 16. 3]. 

* Iltd. 1. 263 [1. 3, 2. 3. 1, but with avM for apri^a^i]. The 
usual aWe of Vrtshan occurs in this and the two following 


verses. 



SIXTH ASHTAKA — THIEH ADHTiTA. 45 

14. Satakeatu, slayer of Vritea, let thy horses, 
yoked to thy car, bring thee, the lord, riding in thy 
chariot, (to our sacrifices), avoiding those sacrifices 
(offered) by others. 

15. Greatest of the great, brilliant drinker of the 
Soma^ accept to-day this our p^^sent praise ; may 
our sacrifices be most successful in exciting thine 
exhilaration. 

16. The hero (Indea) who has (ever) guided us Varga 
delights not in thy punishment, nor in -mine, nor in 
that of any other 

17. Verily Index said that the mind of a woman 
is not to be controlled, he declared also that her 
intellect was small.*^ 

18. The two horses of Indea, hastening to the 
exhilaration (of the Soma), draw his chariot j the 
pole of the showerer rests upon them. 

19. Cast thine eyes (son of Piaxoga) downwards, 
not upwards : keep thy feet close together j let not 
(men) behold thine ankles, for from having been a 
Brahman thou hast become a female.® 


' $dsira is explained sdsana, governing or punishing. The 
scholiast evidsutly takes i^ in the latter sense, as he adds, Mnfu 
rahshana eva ramat$, he, Indra, delights only in protecting or 
preserving. 

’ According to the comment, this refers to a legend that 
Asanga, the son of Playoga, the patron of the had heen 

changed to a woman i see the story in Vol. IT. p. 210. 

“ Indra is supposed to say this to Asanga as a female. 



46 


Hie-YBBA SANHITA. 


SUktil IY. (XXXIY.) 

Deity as before ; the ItisM is Xipatithi, the descendant of XlwA, 
except in the three last stanzas, where the J^isMs are the 
thousand Vasxteochishas, of the race of Akoixas ; the metre is 
Anushtulh in the first fifteen verses, Gdyatrk in the three last. 

Varga XI. ]. Come, Inbra, with thy horses to receive the 
praise of ETanwa ; do you, ruling yonder heaven, 0 
radiant with oblations, return thither.^ 

2. May the grinding stone, yielding the Soma- 
juice as it utters a sound, bring thee hither with the 
noise ; do you, ruling yonder heaven, 0 radiant with 
oblations, return thither.^ 

^ This line, which constitutes the burden of the hymn, is 
singularly indistinct, divo amushya sdsato dwam yaya, divdvaso^ 
literally, of heaven of that one gbveming go you to heaven, 
heaven-affluent. The scholiast is evidently perplexed,* in one 
interpretation he alters the cases to dimm ammTxmm (Indre) 
sdsatij and adds, tatra my am Bukhara dmahe^ (when Indra rules 
heaven we abide there happily). Dkdvaso he interprets dipta- 
hmishlla. The plural yaya is put for the singular fiijdrtham. 
He gives another explanation (which is followed in the text), 
dyundmakam amum loham sdsanam kurvanto yiiyarn swargam 
gachchhata. In his comment on the passage in the Sama Yeda, 
1. 348 [I. 4. 2. 1. 7 ; II. 9. 1. 16. 1], he considers amushya as 
put for amushmat ^rithwi-dohdt — from this world. Xone are 
very saisfactciry ; possibly it is intended to say merely that as 
Indra^s presence is necessary in heaven, he is to be allowed to go 
back as soon as he has partaken of the Soma at the sacrifice on 
earth. [Benfey takes dimm for the Soma-vessel, dyuhhdhhya- 
dronahalasa^ and considers the line as addressed to Indra and 
his horses; '*von Himmel jenes Herschenden geht ihr zum 
Himmel, Strahlender.’^] 

» Sama Veda, 2. 1159 [IL.9, 1. 16. 3]. 



SIXTH ASHTAKA — THIEB ABHTItA. 


47 


3. The ciroTimference of these (stones) shakes (the 
Soma) at this (rite), as a wolf (terrifies) a sheep ; do 
yon, ruling yonder heaven, 0 radiant with oblations, 
return thither.^ 

4. The Kanwas invoke thee hither for protection 
and for food ; do you, ruling yonder heaven, 0 radiant 
with oblations, return thither. 

5. I make offering to thee of the libations as the 
first drink is presented to the showererj® do you, 
ruling yonder heaven, 0 radiant with oblations, 
return thither. 

6. (Indea) master of the family of heaven,® come varga xii. 
to us : do thou, who art the sustainer of the universe, 

(come) for our protection: do you, ruling yonder 
heaven, 0 radiant with oblations, return thither. 

7. Sagacious (Indea) bestower of numerous pro- 
tections, granter of infinite wealth, come unto us : do 
you, ruling yonder heaven, 0 radiant with oblations, 
return thither. 

8. May (Aoxi) the invoker, adorable among the 
gods, the benefactor of man,* bring thee hither : do 
you, ruling yonder heaven, 0 radiant with oblations, 
return thither. 

’ SamaYeda, 2. 1158 fll. 9. 1. 16. 2]. 

> Vrishnet which the scholiast explains as Vdyu. [Cf. Aita- 
reja Brahmapa, ii. 26.] 

® Smatpurmdhi is interpreted swargahitumlin. 

* Sayaiia here explains manur-hiiah as “placed by men in 
their houses,” hut he allows the meaning in the text in lis 
Commentary on I. 106. 5. 



48 


EIG-VEDA SANHITl. 


9. Let thy two steeds, humiliators of the pride (of 
foes), bring thee as (his) two wings (bear along) the 
falcon: do yon, ruling yonder heaven, 0 radiant 
with pblations, return thither. 

10. Come, lord, from whatever direction, to drink 
the Soma offered with SwdM : do you, ruling yonder 
heaven, 0 radiant with oblations, return thither. 

Varga xiii. 11. Come to listen to our praises, when they are 
being recited, — ^bestow upon us delight: do you, 
ruling yonder- heaven, 0 radiant with oblations, 
return thither. 

12. Indea, who art possessed of cherished steeds, 
come to us with (thy) well-fed and like-shaped 
horses: do you, ruling yonder heaven, O radiant 
with oblations, return thither. 

13. Come from the mountains, from above the 
region of the firmament: do you, ruling yonder 
heaven, 0 radiant with oblations, return thither. 

14. Bestow upon us, hero, thousands of herds of 
cattle and horses : do you, ruling yonder heaven, 0 
radiant with oblations, return thither. 

15. Bring to us, by thousands, tens of thousands 
and hundreds (of good things): do you, ruling yonder 
heaven, 0 radiant with oblations, return thither. 

16. "We, the thousand Vasueochishas, andliniEA 
(our leader), when we obtain vigorous herds of 
horses, — 

17. Such as are straight-going, fleet as the wind, 
bright-colouredj light-footed, and shine like the 
sun, — 



SIXTH ASHTAKA — THIRD ADHTItA. 


49 


18. Then (having received) the horses, attached 
to the roUing-vheeled chariot, giveH jfrom afar,* we 
depart to the middle.of the forest. 


StfKTA. V. (XXXY.) 

,The deities axe the A§wins; the JRisM is SrlvX^wA, of the 

family of Atei: the metre of tie first twenty-one verses is 

TT^arishtdjjyotUf of the twenty-second and tweniy-fourth 

Fankti, and of the twenty-third MdhdbrihatL 

1. Associated with Aoni, withluDRA, withVARTiNA, va^ xrv. 
•with YtSHNiT, with iheAdityas, the Etidras, and the 
Fasus, and united -with the da'wn 4nd -with StETA, 

drink, Aswins, the Soma. 

2 . Powerful (Aswihs), associated with all intelli- 
gences, with all heings, with heaven, with' earth, 
with the mountains, united with the dawm.and 
with StFRVA, drink, As'wins, the Soma. 

3. Associated "with all the thrice-eleven deitiM 
at this ceremony, with the waters, with the Marute, 

•with the Bhrigus, united with the dawn and •with 
StTETA, drink, Aswins, the Soma, 

4. Be gratified by the sacrifice ; hear my invoca- 
tion; recognize, deities, all the offerings in this 
ceremony; united •with the da^wn and with S^^eta, 
bring us, Aswihs, food. 

5. Be gratified by our praise as youths are de- 
lighted (by the voices) of mai(fens : recognize, deitiM, 

* Ptlrdvatcuya rdtishu. Pdrdvata is probably the name ol a 
king; “ the gifts of Pdrdvata." 

VOL. V. E 



50 


EIQ-YEDA SANHITA, 


all the offerings in this ceremony; united with the 
dawn and with StitYA, bring us, Aswins, food, 

6. Be gratified, deities, by our praises, be gra- 
tified by the sacrifice, recognize, deities, alL the 
.offerings in this ceremony; united with the dawn 
and with SfinYA, bring us, Aswins. food. 

Varga XV, 7. Ye alight upon the effused Soma as the HAei- 
BEAVA^ plunges into the water : ye fall upon it like 
two buffaloes (plunging into a pool); united with 
the dawn and with StiEYA, come, As'Nyms, by the 
triple path.^ y ’ 

8. As two geese, as two traveller^; as two buffaloes 
(hasten to water), ye alight, Aswins, upon the effused 
Soma ; united with the da-wn and with StJETA, come, 
Aswins, by the triple path. 

9. Ye hasten like two falcons to the offerer of the 
libation, ye alight upon the effused Sojna as two 
buffaloes (liasten to water); united with the dawn 
and with SfiEVA, come, Aswins, by the triple path. 

10. Drink, Aswins, the Soma^ and satiate your- 
selves; come hither; give us progeny; give us 
wealth ; united with the dawn and with StEYA, 
give us, Aswins, strength. 

11. Conquer (Aswins) your foes; protect and 
praise (your worshipper), grant progeny, give 


' The scholiast in a former passage (see Vol. 1. p. 134 ) maVpg 
hai'idrava a tree ; here it is a bird of a yellow eolour probably. 

“ Tn'r tartir ydtam, “the three daily ceremonies.” [Or, 
“come thrice to oux* dwelling.’*] 



SIXTH ASHTAKA — THIBH ADHTItA. 51 

wealth, and, united with the dawn and with Si5eta, 
give us, Aswihs, strength. 

12. Destroy your .foes, repair to your friends, 
grant progeny, give wealth, and, united with the 
dawn and with StrnTA, give us, A^wms, strength. 

13. Associated with Mitea and Vaexjna, with 
Dhaema, with the Maeuts, repair to the invocation 
of the adorer ; repair (to him), Aswisrs, united with 
the dawn, with StJeta, and with the Adityas. 

14. Associated with the Angirasas, with ViSHMXr, 
with the Maeuts, repair to the invocation of the 
adorer; repair (to him), kmim, united with the 
dawn, with St5eta, and with the Adityas. 

16. Associated with the Ribhm, and with the 
Maruis, repair, showerers (of benefits), dispensers 
of food, to the invocation of the adorer ; repair (to 
him), Aswins, united with the dawn, with StrETA, 
and with the Adityas. 

16. Be propitious to prayer,^ be propitious to 
sacred- rites, slay the RdJcshasas, remedy diseases ; 
united with the dawn and with SbEXA, (drink), 
Aswins, the Soma of the offerer. 

17. Be propitious to the strong,** be propitious to 
men, slay the RdJcshasas, remedy diseases ; united 
with the dawn and with SfiEXA, (drink), Aswhits, 
the Soma of the offerer. 

^ Brahma jinvatam^ The scholiast renders the suhstantive by 
Brdhmam, 

Kshatrdm jinmtam utajinvatam nr in. The first is explained 
hshatriyam, the second yoddhrin^ ** warriors.” 



92 


EI6-TEDA SAJTHITA. 


18. Be propitious to the kine, be propitious to 
the people/ slay the Bdhshasas, remedy diseases; 
united with the dawn and with StEXA, (drink), 
Aswms, the Soma of the offerer. 

19. Humhlers of the pride (of your enemies), hear 
the earnest praise of StatIswa offering libations as 
(you did) that of Atri, and, united with the dawn 
and with StJETA, (drink), Aswnsrs, (the Soma) pre- 
pared the previous day.® 

20. Humhlers of the pride (of your enemies), 
accept the earnest praises of Sxi^lswA offering you 
libations as if you were accepting oblations; and, 
united with the dawn and with StJeta, (drink), 
Aswins, (the Soma) prepared the previous day. 

21. Humhlers of the pride (of your enemies), 
seize the sacrifices of StIvAswa offering libations as 
you seize your reins ; and united with the dawn and 
with StETA, (drink), Aswins, (the Soma) prepared 
the previous day. 

22. Direct your chariot downwards, drink the 
Soma nectar ; come, Aswins, come (hither); desirous 
of your protection, I invoke you;' give precious 
riches to the donor of the offering. 

28. Come, leaders of rites, when the sacrifice at 
which your adoration is recited, is commenced, to 


’ Visak, by 'whicb S4yana understands the Tai?yas. 

® Tiro ahnyam, according to the scholiast, is the Soma prepa;[ed 
the day before, and drunk at early dawn, 'at the' worship of the 
A?wins; cf. transl. Yol. I. p. 123. 




SIXTH ASHTAXA. — THTED ADHIATA. 


53 


drink of tho'iS'owa offered by me;* come, Asavihs, 
come (hither) ; desirous of protection, I invoke you; 
give precious riches to the donor of the offering. 

24. Divine (Aswins), partake to satiety of the 
sacrificial beverage, consecrated with the exclama- 
tion Swdhd ; come, Aswms, come (hither) ; desirous 
of protection, I invoke you ; give precious riches to 
the donor of the offering. 

TI. (XXXVI.) 

The deity is Iitdea ; the RisM as before : the first six verses 
are in the Sahvari metre, the seventh in the MaMpanJctL 

1. Thou art the protector of the effuser of thevargaxvm. 
libation, of the strewer of the dipt sacred grass ; 

drink joyfully, Saxaxrattt, the Soma for thine 
exhilaration, — ^that portion which (the gods) assigned 
thee, IxDEA, lord of the virtuous, who art the victor 
over all (hostile) hosts, the-conqueror of many,f the 
subduer of the waters, the leader of the Marufs. 

2. Protect the w'ofshipper, Maghavan, protect 
thyself; drink joyfully, Sataxratit, the Soma for 
thine exhilaration, — ^that portion which (the gods) 

Sayana here takes vivahhamsya as an epithet of the speaker, 

Le. *‘at.the commenced adoration of me the offerer of libations;’’ 
eliewbere, as in viii. 21. 5, be takes tbe word as an epithet of 
the Soma^ ‘^heaven-bestowing,” 8wargaprdpa^asila4 

f Uru jraym, S%ana explains jrayas here as mga, but in 
viii. 6, 27 he alternatively explained urujrayas as vistkrmvydpin^ 

“ the wide pervader.” We might thus render the passage, the 
victor over aU hostile hosts and over wide space.” 




54 


Eia-VEDA SAEHITA. 


assigned thee, Indea, lord of the virtuous, who art 
the victor over all (hostile) hosts, the conqueror of 
many, the subduer of the waters, the leader of the 
Mari'As. 

3. Thou, Maghavan, protectest the gods with 
(sacrificial) food, and thyself by thy might; drink 
joyfully, Satakeatxj, the Soma for thine exhilara- 
tion, — ^that portion which (the gods) assigned thee, 
Indea, lord of the virtuous, who art the victor 
over all (hostile) hosts, the conqueror of many, the 
subduer of the waters, the leader of the Maruts. 

4. Thou art the generator of heaven, the generator 
of earth; drink joyfully, Satakeatu, the Soma for 
thine exhilaration, — that portion which (the gods) 
assigned thee, Indea, lord of the virtuous, who art 
the victor over all (hostile) hosts, the conqueror of 
many, the subduer of the waters, the leader of the 
Maruts. 

6. Thou art the generator of horses, the generator 
of cattle; drink joyfully, SATAKEAtnr, the Soma for 
thine exhilaration, — that portion which (the gods) 
assigned thee, Indea, lord of the virtuous, who aft 
the victor over all (hostile) hosts, the conqueror of 
many, the subduer of the waters, the. leader of the 
Maruts. 

6. Wielder of the thunderbolt, reverence the praise 
of the Ateis ; drink joyfully, Satakeattt, the Soma 
for thine exhilaration, — ^that portion which (the gods) 
assigned thee, Indea, lord of the virtuous, who art 
the victor over all (hostile) hosts, the conqueror of 



SIXTH ASHTAXA — THIED ADHYITA. 


65 


many, tlie suMner of the waters, the leader of the 
Maruts. 

7. Hear (the praises) of StItaswa offering the 
libations, as thou hast heard (those) of Atei engaged 
in holy rites : thou alone, Indea, hast defended 
Teasadastit in battle, animating his prayers. 


v-' SfeA VII. (XXXVII.) 

Deity and RuM as before : tbe metre of the first verse is Atija- 
gait ; of the rest MahdpanUi, 

1. Thou protectest, Indea, lord of rites, with all Varga 
protections in combats with enemies, this sacrifice 

of him who offers thee the libations:* slayer of 
Veitea, irreproachable wielder of the thunderbolt, 
drink of the Soma at the mid-day solemnity. 

2. Fierce Indea, defeater of hostile eirmies, lord 
of rites, (thou protectest) with all thy protections ; 
slayer of Veiti^, irreproachable wielder of the 
thunderbolt, dfink of the Soma at the mid-day 
solemnity. 

3. Thou shinest the sole sovereign of this world, 
Indea, lord of , rites, "vnth all thy protections ; slayer 
•of Veitea, irreproachable wielder of the thunderbolt, 
drink of the Soma at, Ihe mid-day solemnity. 

4. Thou alone, Indea, lord of rites, separatest the 


* Sayana explains Brahma by Brahmandn, and tabes tbe 
whole danse as, ‘fO Indra, protect these Brahmans -with all thy 
protections in combats with enemies, (protect) those who offer 
thee the libation.” 




56 


EIG-TEDA SAIfHITA. 


combined worlds (heaven and earth) with all thy 
protections; slayer of Vritea^ irreproachable wielder 
of the thunderbolt, drink of the 8oma at the mid- 
day solemnity. 

5. Thou, lord of rites, art sovereign over our pros- 
perity and gains, with all thy protections ; slayer of 
Vmtea, irreproachable wielder of the thunderbolt, 
drink of the Soma at the mid-day solemnity. 

6. Thou art for the strength (of the world) ; thou 
protectest with all thy protections, but thou needest 
no defender,* Iekra, lord of rites ; slayer of Vmtea, 
irreproachable wielder of the thunderbolt, drink of 
the Soma at the mid-day solemnity. 

7. Hear -the praises of StIvAswa eulogizing thee, 
as thou hast heard those of Atri engaged in pious 
rites; thou alone, hast protected Trasadasytt in 
battle, augmenting his vigour. 


sdKTA Tin. (xxxvin.) 

The deities are -Aeiri and Ikdsa ; the RisM as before : the metre 

is QdyatrL 

Varga XX. 1. Indra and Agri, you are the pu-e ministrants, 
(encouragers) in offerings and sacred rites, — hear- 
(the praise) of this (thy worshipper).^ 

2. Destroyers (of' foes), riding in- one chariot, 

— ... s. 

' S4ma Teda, II. 4. 2. 3 [II. 4^1. 10. 1]. 


^ So Sayaria takes m twam dntha. Does it mean, didst 
tkou not protect 



SIXTH ASHTAKA — THIED ADHTIYA. 


57 


slayers of Veitiia, invinoible ; hear, Ixdua and Agni, , 

(the praise) of this (thy worshipper).^ 

3. The leaders of rites have effused by the stones 
this sweet exhilarating (beverage) for you;, hear, 

Indea andAain, (the praise) of this (thy worshipper).^. 

4. Associated in praise, accept the sacrifice; 
leaders of rites, Indea and A'gni, come hither to the 
Soma effused for this solemnity. 

5. Accept these sacrifices whereby you have borne 
aivay the oblations ; leaders of rites, Indea and Agni, 
come hither. 

6. Accept this my earnest praise, following the 
path of the. GayatH ; leaders of rites, Indea and 
Agni, come hither. 

7. Eich with the spoils of victory, come, Indea Varga ytt. 
and Agni, to drink of the Soma, with the deities 

astir in the morning. 

8. Hear the invocation, Indea and Agni, of Sya- 
visWA pouring out the effused juice, (and) the 
Ateis, to drink of the Soma. 

9. I invoke you both, Indea and Agni, as the 
sages have invoked you, for your protection, (and) 
to drink of the Soma. 

10. I solicit the protection of Indea and Agni, 
associated with SaeaswatI,* to whom this Qdyatri 
hymn is addressed. 

1 S£ma Yeda, II. 4. 2. 4 [II. 4. 1. 10. 2]. 

* im. 11. 4. 2. 5 [II. 4. 1. 10. 3]. 

^ Sayana explains Baruswativatoh as stutimatoh^ ‘^possessors of 
praise,” 




68 


EIQ-YEDA SANHiri. 


SfeA IX. (XXXIX.) 

Aobti is the deity ; the is XIbhAka, of the race of Xajtwa : 
the metre is MaMpanhti. 

Varga YYTT. 1. I glorify the adoraWe Agot, (I invite) Agni 
• with praise to the sacrifice, 'may Agni brighten the 
gods -vrith the oblations at onr sacrifice : the sage 
Agni traverses both (worlds, discharging his func- 
tion) as messenger of the gods ; may all our adver- 
saries perish. 

2. (Propitiated), Agni, by our new praise, baffle 
the hostile attempts of these against, our persons,- 
consume the enemies of those who are liberal (at 
sacred rites ) ; may all onr foolish* assailants depart 
from hence, may all our adversaries perish. 

3. I pour into thy mouth, Agni, praises as others 
(fill it) with delicious butter; do thou amidst the 
gods achnowledge (them), for thou art ancient, the 
giver of happiness, the messenger of Vivaswat;' 
may all our enemies perish. 

4. Agni grants whatever food is solicited; in- 
voked with offerings, he bestows on the worshippers 
happiness springing from tranquillity and the enjoy- 
ment (of objects of sense) he is, requisite for all 
invocation of the gods: may all our adversaries 
perish. 

' This is Sayana’s interpretatioa of sam cha yosoha mayah, 
•which he explains, santinimittam vishayayogajanitam cha mhham. 

* Sayana here explains amwtah by AmiidK&h, but in if. 31. 9 
he explained it by IddhaMh. 



SIXTH ASHTAKA. — IHIED ADHTATA. 59 

5. Agni is known by Ms most powerful and mani« 
fold deeds : he is the invoker of the eternals ; * sur- 
rounded by victims, he proceeds against the foe : f 
may all our adversaries perish. 

6. Agni knows the births of the gods ; Agxi Varga xxiir. 
knows the secrets of mankind: Agni is the giver 

of riches ; Agni, duly worshipped with a new (obla- 
tion), sets open the doors (of opulence) : may aU our 
adversaries perish. 

7. Agdh has his abode among the gods, he (dwells) 
among pious people: he cherishes with pleasure 
many pious acts, as the earth all (beings) ; a god 
adorable among the gods : may all our adversaries 
perish. 

8. Let us approach that Agni who is ministered 
to by seven priests;’- who takes refuge in all rivers, 
who has a triple dwelling place, the slayer of the 
Basyu for Mandhatei, J who is foremost in sacrifices : 
may all our adversaries perish. 

9. Agni, the sage, inhabits the three elementary 


^ Yo ^gnih saptamdmishah is left unexplained by the com- 
mentator, The translation is conjectural. [Professor Muller, 
Hist. Sansk. Lit. p. 493, takes it as ‘‘acting as seyen priests.’’] 


^ Sayana explains ^mwatindm as hahwindm devatdndm* 
f TM. is Sayana’s explanation oi pratwyam, but in viii. 26. 8^ 
he explained it as yajmm. Sayana explains dahsMndhhih by 
jpasuhML B. and R. by “Opforlohn.” 

X S%ana understands Mandhatpi as being the same as Man- 
dhatri the-son of Yuvana§iwa. 




60 


Eia-VEDA. SAlTHITi. 


regions ; * may he, intelligent, and richly decorated, 
the messenger (of the gods), here perform worship 
to the thrice eleven deities, and satisfy all our 
desires : may all our enemies perish. 

10. Thou, ancient Agni, among men and gods, 
art alone to us the lord of wealth ; the flowing waters 
confined within their own banks flow around thee : 
may all our enemies perish. 


StfETA X. (XL.) 

The deities are and Aeisri j the MsM is NdhMha : the 

metre of the second verse is Sahwarix of the twelfth 
TruhtxibJi ; of the rest MaMpanktL 

Varga xxiY. 1. Yictotious Indea and Agni, bestow upon us 
riches whereby we may destroy our powerful enemies 
in combats as fire fanned by the wind consumes the 
forests : may all our enemies perish. 

2. Do we not invoke you both ?t we worship espe- 
cially Iotea, who is the strongest leader of men : he 
comes occasionally with his horses to bestow upon 
us foodjJ he comes to partake of the sacrifice: may 
all our enemies perish. 

3. They two, Itoea and Agni, are present in the 
midst of battles : do you two, leaders of rites, who 
are really sages, when solicited (by the wise), accept 


TridhdtiLni may mean only ‘‘threefold/^ as in v. 47. 4; hut 
cf. i 154, 4. 

f Or rather, we do not invoke yon hoth.’^ 

J Sayana takes it, “ for the receiving of food/' 



SIXIH ASHIAKA — THIED ADHtiXA. 


61 


the offering (from him) who seeks your friendship : 
may all our enemies perish. 

4. Worship, like I^'abhIka,^ Indka and Agni with 
sacrifice, and praise, of whom is this universe, upon 
whose lap this heaven and the spacious earth deposit 
their treasure : may all our enemies perish< 

5. Address like HabhAea your praises to Indra 
and Agot, who overspread (with their lustie) the 
seven-rooted ocean whose gates are hidden,® and of 
whom IiTDRA by his might is the lord : may all our 
enemies perish. 

6. Cut off (the foe), Iitdra, as an old (pruner) the 
protruding (branch) of a creeper; humble the 
strength of the Dasa ; may we divide his accumu- 
lated treasure (despoiled) by Indea: may all our 
enemies perish. 

7. Inasmuch as these people honour Indea andvatgaxxv. 
Agsi with gifts and with praises, so may we, defy- 
ing hosts, overcome (our foes) with our warriors ; let 

us ptaise those seeking praise:’ may all our enemies 
perish. 

8. Offering oblations, (the worshippers) approach 


^ The J^ishi of the hymn is NabUlca^ perhaps a patronymic : 
the text has here ITMdka. 

* There is no explanation pf this. Yd sajptaludhmm arnmam 
iihmahdram a^ornutah is explained Ba^famidam pikita’-dkodram 
a/rnavam tejdbhir dchchhddayatah, 

* Vanuydma mnmhyataTij the comment oddly enough explains 
stutim ichchhantah satriin mmydma. [The original rather means, 
“let ns prevail over those who desire to conquer.’’] 




62 


EIQ-VEDA SANHITA. 


to the worship of Indea and Aaui, who are of a 
white complexion, and rise from below with bright 
raye to heaven : they verily have liberated the waters 
from bondage : may all our enemies perish. 

9. Indka, wielder of the thunderbolt, instigator 
(of acts), may the numerous merits, the many excel- 
lences of thee, who arc the bestower of affluence 
and of male offspring, perfect our understandings ; ^ 
may all our enemies perish. 

10. Animate with praises that brilliant adorable 
ImoRA, the distributor (of riches), who by his might 
breaks the eggs of Sttshna : ^ may he conquer the 
celestial waters : may all our enemies perish. 

11. Animate that Indea to whom sacrifice is due, 
— sincere, bountiful, adorable ; him who frequents 
sacrifices,, who breaks the eggs of Sushna ; thonhast 
conquered the celestial waters : may all our enemies 
perish. 

12. Thus has a new hymn been addressed to 
IiTDEA and Agni, as was done by my father, by 
Mandhaisi, by Angieas ; cherish us with a triply 


* The meaniiig of this verse, even with the help of the scholiast, 
is far from intelligible. [^Sdyam would seem to take it thus : 

Indra, wielder of the thunderbolt, instigator (of acts), of thee, 
the gladdener, thje brilliant, the hero, the wealth-bestower, nume- 
rous (or * ancient,’ cf. iv. 23. 3) are the comparisons, numerous 
(or ^ancient’) are the praises, which exercise our understandings.’’ 
In his Comm, on iv. 23. 3 he takes upamdtayah as ddndniJ] 

* §wthnasya dnddni, “egg-bom offspring:” andajdtdm apa- 
tydni, according to the scholiast. 



SIOTH ASHTAZA. — THIED ^HTi-TA. 63 

defended dwelling:' may we be the lords of 
riches. 


StJeta XI. (XLL) 

The deity is Taetoa: theiZMAfNlBHAKA.; the metre JfoidpswW. 

1. Offer praise to that opulent Taetjna, and to Taiga xxvL 
the most sage Maetjts ; (Vabona) who protects men 

by his acts,* as (the herdsman guards) the cattle : 
may all our enemies perish. 

2. (I praise) with a like praise, with the praises 
of (my) progenitors, with the eulogies of UiBHiKA, 
that VAEtWA who rises up in the Ticinity of the 
riyers, and in the midst (of them) has seyen sisters: * 
may all our enemies perish. 

3. He embraces the nights : of goodly a^ect, and 
quick of moyement,^ he encompasses the universe 
by his acts : all who are desirous (of his favour) 

^ THdhdtuTid samiand^ triparvand grihena^ with a house of 
three joints,” — stories ? [In i. 34. 6, tridMtu sarma is explained 
as vdtiipiUashshma-dhdtidrayasamanavishayam suhhami in i.85. 12, 

§anm ^idMtiini is explained as pritMvydduhu trisha stMneshv 
avmtMfdni suJcMni gnhdni 

* Teiy unintelligible, although Ydsha (x. 5) is cited in ex- 
planation : smdhundpi upodaye saptaswasd sa madhyamah, [Prof. 

Eoth translates it, der am Ausgang der Fliisse ist, der sieben 
Schwestem (cf. viii. 69. 12) Herr ist der mittlere.”] 


* hmmnd in the Comm, seems lo^be a nuareading for 
’Jtarfndni, ‘‘who protects men’s religious acts.” 

f Sayana explains mrah as uisaranasilaft. Bohtlingli and 
Eoth’s Diet takes it as acc. plur. of usrd, “ morning.” 



64 


BIG-TEDA SANHITI. 


diligently offer him worship at the three diurnal 
rites: may all our enemies perish. 

4. He, who visible above the earth sustains the 
points of the horizon, is the measurer* (of the 
universe); that is the ancient abode of Yaetota, to 
which we have access; he is our lord, like the 
keeper of cattle : may all our enemies perish. 

5. He who is the sustainer of the worlds, who 
knows the hidden and secret names of the (solar) 
rays, he is the sage who cherishes the acts of sages, 
as the heaven cherishes numerous forms : may all 
our enemies perish, 

6. In whom all pious acts are concentrated, like 
the nave in the (centre of the) wheel, worship him 
quickly who abides in the three worlds ; as men 
assemble the cattle in their pasture, so do (our foes) 
collect their horses (to assail us) : may all our enemies 
perish. 

7 . He who, passing amidst those (regions- of the 
firmament), gives refuge to all their races, and all 
the deities precede the chariot of Varuna, when 
manifesting his glories to perform his worship : may 
all our enemies perish.^ 


' The commentary here is defective, and the passage very 
obscure; the translation is not entitled to any reliance. [Query, 
“who going through those regions (of space) rests on aU their 
tribes, surrounding all homes, — all the gods are engaged in 
worship before Yaruna^s dwelling; may all our enemies perish.^’] 


* Sayana explains mdtd by mrmdldy “ the maker.” 



SIXTH ASHJAXA — THIBD ADHTITA. 


66 


8- He is the hidden ocean ; swift he mounts (the 
heaven) as (the sun) the sky ; when he has placed 
the sacrifice in those (regions of the firmament), he 
demolishes with his brilliant radiance the devices 
(of the Asums)i he ascends to heaven: may all our 
enemies perish. 

9. Of whom, present in "the three worlds, the 
brilliant rays pervade the three realms beyond, the 
eternal dwelling of Vabota,* he is lord of the 
seven (rivers) : may all our enemies perish. 

10. He who in his successive functions emits his 
bright rays or turns them dark,^ first made his resi“ 
dence (in the firmament), and, as the unborn sun 
the sky, supports with the pillar (of the firmament) 
both heaven and earth : may all our enemies perish. 

SiinA xn. (XXII.) 

The deity of the first triplet is Vaotna ; the metre Trishfulh : 

the deities of the second triplet are the Aewnss, and the metre 

Anushfuhh ; the Buhi is AbceakIn’as or XiiBEiEA. 

1. The possessor of all wealth, the powerful xx^i. 
Vaeuna, has fixed the heaven; he has meted the 
measure of the earth; he presides as supreme 
monarch over all worlds ; these all are the functions 
of Vaeotta. 


^ As presiding over day and night* 


♦ Sayapa compares ii. 27. 8, and seems to explmn it, ‘'of 
whom, the ruler, the brilliant rays pervade the three earths and 
the three -heavens above, — ^his dwelling-place is immoveable/' 
VOL. V. F 



66 


BIG- VEDA SAiraiTA. 


2. Glorify then the mighty Vaeota ; reverence 
the wise guardian of ambrosia J may he bestow upon 
us a thrice sheltering* habitation; may heaven and 
earth preserve us abiding in their proximity. 

3. Divine Varota, animate the sacred actsf of 
me engagiag ia this thy worship : may we ascend 
the safe-hearing vessel by which we may cross over 
all difficulties. 

4. The sacred stones, Aswijts, the pious wor- 
shippers, NisATVAS, have fallen upon their sacred 
functions, (to induce you) to drink the Soma ; may 
aU our enemies perish. 

6. In like manner as the pious Atei, Aswuts, 
invoked you with hymns, so (I invoke you), Ifi- 
SATTAS, to drink the Soma: may all our enemies 
perish. 

6. In like manner as the wise invoke' you for 
protection, so do I invoke you, NIsatyas, to drink 
&.e_Soma : may all our enemies perish. 


* TrimrMha is explained by Sayana in wi. 46. 9 as shelter- 
ing from cold, heat, and rain ; ” here as truthdnam. 

f Eratum dahham* Sayapa, ‘‘sharpen the knowledge and 
powe^.” 



SIXTH ASHTAXA — THIED ADHTiTA. 


m 


ANFVAKA VI. 

SlkiA 1. (XLIII.) 

The deity is Aokt ; Vir^a, of the race of Anqieas, is the 4^ishi : 
the metre is G&yatri. 

1. These repeaters of laudations recite the praises varga rrTTr 
of the wise creative Agm, the uninterrupted sacri- 

ficer.* 

2. AgnIj Jatavebas, to thee, the liberal ofifererf 
(of the oblation), the aH-beholding, I repeat earnest 
praise. 

3. Thy fierce flames, Agni, consume the forest, as 
wild animals:}: destroy (the plants) with their teeth. 

4. The consuming smoke-bannered fires, borne by 
the wind, spread diversely in the firmament. 

6. These fires separately kindled are beheld like 
the tokens of the dawn. 

6. Black dust is raised by the feet of Jdtavedas vaiga ttt. 
when he moves, when Agni spreads § on the earth. 


^ Asfrita-yajvan is more literally ‘‘the invincible sacrificer*’’ 
f Saya^a more frequently explains ^raiihary aa “to accept, 
desire.^^ 

X AfoMh is an obscure word. Sayana explains it as Aroohor 
mdndli pasavaft, but* the Comm, to §atap. Br. iii. 1.2. 18 explains 
it- as madhye ehhidrdni. May it mean here “ (tby fierce flames) 
glancing, as it were, through the trees’’? Cf. Bohtlingk and 
Both, mh voce. 

§ S%ana translates Agnir yad rodhati hehamif “ when Agni 
heaps (the dry trees) on the ground.” Bohtlingk and Both take 
rodhati as from ruk^ sc. “whatever grows on the earth,*” thus 
connecting these last words of v. 6 with v. 7. 




68 


KIG-TEBA SANHITX. 


7. Making tke plants Ms food, Agni devouring 
them is never satiated, but falls again upon the 
young (shrubs). 

8. * Bowing down (the trees) with Ms tongues (of 
flame), and blazing with splendour, Aqni shines in 
the forests. 

9. Thy station, Agni, is in the waters: thou 
clingest to the plants, and becoming their embryo, 
art bom again. 

10. Thy lustre, Agni, lambent in the mouth of 
the ladle, shines when offered from (the oblation of) 
butter. 

Vaiga xxsi. 11. Let US adore with hymns Agni, the granter 
(of desires), the eater of the ox, the eater of the 
marrow, on whose back the libation is poured. 

12. We solicit thee, Agni, invoker of the gods, 
performer of sacred rites,* with oblations and with 
fuel. 

13. Holy Agni, to whom oblations are offered, 
we worship thee in like manner (as thou hast been 
worshipped) by Bhuigb, by Mantis, by Angieas. 

14. Thou, Agni, art kindled by Agni; a sage by 
a sage, a saint by a saint, f a Mend by a friend. 


^ Sayana takes mrenyahrato, ‘‘0 thoa who possessest desiraMe 
knowledge.’’ 

f San and said are explained by Sayana as respectively vtdya- 
mdnah and vidyamdnma; and he refers to a passage in the 
.Aitareya Brakmana, i. 16, whick describes kow tke fire produced 
by Motion from tke two aranu is tkrowij into tke jthavaniya 



SIXTH A8HTAKA — THIRD ADHTITA. 


69 


16 . Do thou, Agni, bestow upon the pious donor 
(of the oblation) infinite riches and food with male 
progeny. 

16. Agni, (our) brother, who art elicited by Vsrga 
strength, who hast red horses, and art (the per- 
former) of pure rites, he propitiated by this my 
praise. 

17. My praises hasten to thee, Agni, as cows 
enter their stalls (to give milk) to the thirsting 
calves, 

18. To thee,^ Agni, who art the chief of the 
Angirasas, all people have severally recourse* for 
the attainment of their desires. 

19. The wise, the intelligent, the sagacious, pro- 
pitiate Agni with sacrifices for the attainment of 
food. 

20. Preparing the sacrifice in their mansions, (the 
worshippers) adore thee, Agni, the powerful, the 
bearer (of the oblation), the invoker of the gods. 

21. Thou art the lord, thou beholdest all people 

^ Tajur Veda, 12, 116, 


fite, in the i^tithyeshti ceremony. ‘ In the verse tw,aM h^agne, 
etc., the one vipra (a sage) means one Agni, the other vipra the 
other Agni; the one san (being, existing) means the one, the 
other san (in said) the other Agni.*’ (Hang’s transl.) 

^ YemvTB seems to be used here as in i. 185, 1 ; iii. 59. 8. 
In the latter place S^yana explains it, ‘‘offer oblations.” 
Bohtlingk and Roth render it in all three places, “ sich fugeu, 
gehorchen, treu bleiben.” 



70 MO-VEDA SAOTITl. 

alike in many places;* ve therefore invoke thee in 
battles. 

22. Adore that Agni who shines brightly when 
fed with offerings of buttel:, who hears this onr 
invocation. 

23. We invoke thee, Agni, who art JItavbdas, 
listening (to our praises), exterminating our foes. 

24. I praise this Agni, the sovereign of men, the 
wonderful, the superintendent of holy acts ; may he 
hear me. 

25. We invigorate like a horse that (Agni) whose 
might is everywhere present ; who is noble, strong, f 
and benevolent. 

26. Slaying the malignant, (driving away) our 
enemies, everywhere consuming the Bdkshasas^ do 
thou, Agni, blaze forth with bright (radiance). 

27. Chief of the Angirasas, whom men kindle as 
did Manus ; Agni, hear my words. 

28. We worship with praises thee, Agot, who 
art born- in heaven or in the waters, elicited by 
strength.^ 

29. All these people, the inhabitants (of the earth). 


So. as tlie sun iiK heayen, as lightning in the waters {Le, in 
the firmament), and as generated on earth by friction. 


^ This y. also occurs in viii. 11.8. S4yana here reads jprahhu 
for prahhuh, bnt against onr MSS. 

f Sayana takes mwryam na vdpmm as **like a strong man.’^ 
BohtHngk and Both translate mar^a ‘‘Hengst.*^ 



SIXTH ASHTAXA-^THIBP ABHYIYA. 71 

offer sererally to thee (sacrificial) food for thy eating 
and enjoyment.^ 

30. Agni, through thee, may we, shilled in sacri- 
fices and beholding men -all our days,* pass’ through 
(all) difficulties. 

31. We invoke with cheerful and delightful Tar; 
(hymns) the gladdening Agni, dear to many, who™ 
abides in the sacrifice with purifying brilliance. 

32. Shining forth, Agni, like the rising sun, dis- 
playing thy strength by thy beams, thou destroyest 
the darkness. 

33. We solicit from thee, strong Agni, that 
desirable wealth which is in thy gift and which 
decayeth not. 

SfeA II. (XLIV.) 

The deity is Agnj : Vib^pa of the race of AifeiBAS is the 
the metre is Gdyatri, 

1. Honour Agni with fuel, awaken him, the Varga 
guest, with (libations of) butter ; offer the oblations 

in him.® 

2. Agni, accept my praise, be invigorated by this 
prayer ; be favourable to our hymns. 

3. I set Agni in the front as the messenger, I 

^ Prof. "Wilson’s translation of the eighth Mandala ends here ; 
for the remainder the Editor alone is responsible. 

* Bdhtlingk and Roth, explain nrichahkmah and the scholiast’s 
nrlmm drasJifdrah by unter Menschen lebend.” 

® Terses 1, 4,^5, 6,^12, 13, 14, 16, 17, 18, of this hymn are 
found in the Sama Veda; vei^ses 1, 16, in the Vaj. Sanh. 





72 


EIG-VEDA SANHITi. 


adore Mm aa the hearer of the oblations ; may he 
cause the gods to sit down here. 

4. Brilliant Agni, as thou art kindled, thy great 
flames start blazing up. 

5. Let my ladles, filled with butter, come near 
thee, 0 propitious one ; ^ Agni, receive our oblations. 

6. I worship Agni, the exhilarating invoker (of 
the gods), the priest,^ him who shines forth with 
various lustre, and is rich in brilliance; may he 
give ear. 

7. (I worship) the beloved Agni, the ancient 
adorable invoker (of the gods), the wise,® the fre- 
quenter of sacrifices. 

8. Agni, best of the do thou, continually 

accepting these our oblations, conduct the sacrifice 
at the due seasons. 

9. Brilliant-flamed giver of good, do thou, the 
knower, when kindled, bring the host of the gods 
Mther. 

10. We solicit the wise invoker (of the gods), 
the beneficent, the smoke-bannered, the resplendent, 
the banner of the sacrifices. 

^ S^yana takes haryata here as kdmayamdna\ he more usually 
explains it as amiable,’’ ‘‘beloved,” sprihankya. 

^ Sayana here explains ritwijam as ritau yasJitavyam, ‘'he who 
is to be worshipped in due sedson;” in v. 22., 2 he explained it 
as ritvryashtdrami “he who offers in due season.” 

® Kmihratum is here explained as krdntalarmdnam (him by 
whom rites are performed ?) ; in iii. 2. 4, and iii. 14. 7, it was 
explained as hrdntaprajna and sarvajna (cf. also i. 1. 5). It pro- 
bably means “ possessing wise might.” 



SIXTH ASHTAKA — THIED ADHTITA. 


73 


11. Divine Agni, produced by strength, do thou 
protect us from the injurer, tear asunder our enemies. 

12. The wise Agni,, beautifying his body with 
the ancient hymn, has grown in might through the 
intelligent hymner. 

13. I invoke Agni of purifying lustre, the son of 
(sacrificial) food,^ in this inviolable sacrifice. 

14. 0 Agni, adorable to thy friends,® sit down 
with the gods on our sacred grass with thy re- 
splendent radiance. 

16. Whatsoever mortal worships the divine Agni 
in his house (for the attainment) of wealth,® to him 
he gives riches. 

16. Agni, the head (of the gods), the summit of 
heaven, — ^he the lord of the earth, — gladdens the 
seed^ of the waters. 

17. Agni, thy pure, bright, shining fiames send 
forth thy splendours, 

18. Agni, lord of heaven, thou presidest over 
(all) that is to be desired or given ; may I be thy 
eulogist for happiness; 

19. Thee, Agni, the wise (praise), thee they re- 


^ For {irjo napdtam, see Vol. III. p. 32, note, 

* In viii. 19. 25 S^a^a explained mitramahas as anuhkla- 
dkptiman, ‘‘beneficently shining;” here as mitrdndm fiijankya, 

® Tanvah, dhanasya pmptyartham {Qi,NaighAL 10), so Sayana; 
but this seems very doubtful ; rather, “ in his own house.” 

* Retdnsi^ the movable and immovable productions of the 
"‘reative waters. 



74 EIChTEDA SANHEll. 

j<ace with (pious) rites ; may our praises invigorate 
thee. 

20. We ever choose the fiiendship of Aghji, the 
unharmed, the strong, the messenger, the praiser 
(of the gods). 

Vaiga XL. 21. The pure Aorsn shines forth when worshipped, 
—the purest offerer, the pure priest, the pure sage.* 

22. May my rites also and my praises ever in- 
vigorate thee ; Auhi, take thought of cfur friendship. 

23. Agni, if I were thou or thou wert I,® thy 
wishes here should come true. 

24. Asm, thou art rich in splendour, the lord of 
wealth, and the giver of dwellings; may we too 
abide in thy fevour. 

25. Aoirr, my loud praises proceed to thee, obser- 
vant of pious rites, as rivers to the sea. 

Vaiga 3X1. 26. I glorify with hymns the ever-young Aoni, 

the lord of men, the wise, the all-devouiing,® the 
performer of many acts. 

27. Let us seek with our hymns Agni, the con- 
ductor of the sacrifices, the mighty, the sharp-jawed. 

28. May this (my femily) also be thy worshippers, 
adorable* Agni; O purifier, give them happiness. 


* I follow Prof. Wilson in rendering iavi as “ sage” (eh 

ad B.T. i. 31^ 2), but Saya^a here, as more nsnally, interprets 
it as hrdntaharman. 

* That is, if I were rich like thee and thon wert poor like me. 
’ Timdiam, the deTonrer of the entire oblation (Sayana). 

Sayana here takes smtya as hhtganlya, elsewhere he generally 
expla^ it sapJidapradd. 



SIXTH ASHTAKA — THIED ADHTITA. 75 

29. Thou Torily art wise, seated at the ohktion, 
wakeful as the seer (for the welfere of living beings); 

Asni, thou eveV shinest in the sky. 

30. Wise Aoni, giver of dwellings, extend our 
lives, before sins or assailants (destroy us). 

SW ni. (XLT.) 

The deities of ttie first verse are IsisiL and Aoiri; the deity of 

the rest of the hymn is Indka ; Tei^oka of the race of EA^a. 

is the J^isM : the metre is Gdi/atrl. 

1. Those (sages) who Mndle Aount, those of whom vwgaxui. 
the eyer-young Ikdea is the Mend, continually 
spread the sacred grass.^ 

2. Ample is their fuel, many their hymns, broad 
their sacred shaving,® — whose Mend m the ever- 
young Indea. 

3. Though before powerless to combat,® the hero 
by his might now subdues une surrounded by allies, 

(if helped by those) of whom the ever-young Iotiea 
is the friend. 

4. The slayer of Yehea, as soon as he was bom. 


^ SamaTeda, 1. 2. 1. 4. 9; stanzas 1-3 occur in Sam^ Yeda, 
II. 5. 2. 21. 1-3. Cf. also Taj. Sanli. 7. 32; 83. 24. 

^.SwwUf wMck Sayana leaves unexpMned, is the first shaving 
or splinter firom the sacrificial post ; see IndiscJie Stud. ix. p. 222. 
For its use in the sacrifice, see Eaty. 6, 4, 12; 6, 9,. 12. 

® Ayuddhah might mean ** unopposed,” hut Sayana explains 
it as prdg ayoddhd eva, •which seems to mean as in the text, 
though S^apa explains it differently in i. 32. 6. 




76 


Ria-VEDA SANHXrl. 


Var^ XLIII. 


Vaiga XLIV. 


seized Ms arrow, and asked Ms motker, “ who ar^ 
the terrible, who are renowned ? 

5. Thy strong mother answered thee, “ he who 
wishes thy enmity fights .as the elephant® in the 
mountain.” 

6. 0 Maghayan, do thou hear (our praise) ; who- 
soever desires of thee, thou bearest to Mm his 
request ; what thou fixest is sure. 

7. When Indra, the warrior, goes to battle, 
desirous of gallant steeds, he is the foremost of 
the lords of chariots. 

8. Thunderer, smite all thy enemies that they 
may be scattered, — ^be to us a most abundant 
benefactor. 

9. May Indra, whom no foes can harm, send 
before us a beautiful chariot for the acquisition (of 
our desires). 

10. Strong Indra, may we escape thy enemies ; 
may we come to thee abundantly for thy gifts, rich 
in cattle. 

11. (May we come), thunderer, slowly approach- 
ing thee, — may we be rich in horses, possessed of 


* Sdiaa Yeda, I. 3. 1. 3. 3. 

‘ Apsa^ is elsewhere explained by Sdyana as “personal charms,” 
“ teeth,” etc. (i. 124. 7), or “beauty” (t. 80. 6) ; here he explains 
it as “a beautiful (elephant).” Does he take it as = dantin ? 
Qrassmanu explains it as meaning the bosom, or rather that 
part of the dress which covers it ; and hence he takes it here as 
meaning the cloud which covers the earth and the mountains 
(t.s. Vritra). 



SIXTH ASHTAEA — ^THIED ADHTAYA, 77 

aTrand^iit treasure, ready to offer, aud unharmed 
(by calamity). 

12. (The sacrifieer) gives to thy praisers day by 
day hundreds and thousands of excellent and aus- 
picious gifts. 

13. We know thee, Istdea, as the conqueror of 
wealth, the breaker of firm obstacles, the opener,^ 
and (guarding from harm) as a house. 

14. Wise (Iitdra), overcomer of enemies, when 
we solicit thee the barterer,® may the drops of the 
Soma exhilarate thee the exalted one. 

15. Grant to us the possessions of that rich man 
who, through his niggardliness, reviles thee as to 
thy bestowal of wealth. 

16. These friends, effusing the Soma^ look on Var^a xlv. 
thee, Indea, as men with their fodder ready (look) 

on their cattle.® 

17. We invoke thee here from afar for our pro- 
tection, who art never deaf, and whose ears are 
always open to hear. 


^ Sayana explains dddrinam as ddartdram (cf* riii. 24. 4), and 
seems to connect it with drilkd drujai^i. It is explained in the 
St. Peterstte Piet, as ^Sanziehendj rekend/’ and by Gnstssrnann 
as erschliessend, ,zuganglich machend.” 

* Fani seems used here as in i. 33. 3, where it is said, ^/Mighty 
Tndra, bestowing upon us abundant wealth, take not advantage 
of us, like a dealer,’’ md panir hhiur mmad adhi, i.e. do not de- 
mand from us the strict price of thy gifts. Here Indra is repre- 
sented as selling them for the olfered 5(?W£35-libations. 

^ Sama Veda, L 2. 1. 5, 2. 



78 


Eia-TEDA SAJTHITi. 


18. If thou hearest this our prayer; then display 
thy invincible power and be our nearest kinsman. 

19. Whenever, repairing to thee in our distress, 
we offer our praises, attend to us, Indka, as a giver 
of cattle. 

20. Lord of might, we lean on thee as the aged 
on a staff ; we long for thee in the sacrifice. 

Varga 5XVI. 21. Sing the praise to Indba, who is rich in wealth 
and bountiful, whom none can stay in battle. 

22. When the Soma is effused, I pour out the 
Ebation to thee, showerer (of blessings), for thy 
drinking; satiate thyself, enjoy the exhilarating 
draught.^ 

23. Let not fools, seeking protection, nor mockers 
trouble thee ; favour not the enemies of the 'BraJmans? 

24. Let (the worshippers) gladden thee here with 
the Eoma mixed with milk, for the attainment of 
great wealth ; drink it as the buffalo a lake. 

25. Proclaim in our assemblies those perpetual 
and ever new riches which the slayer of Veitea 
sends from afar. 

Varga XLVII. 26. Indea drank the Boma offering of Kadeu, 

(he smote the enemies) of the thousand-armed; 
there did his might .shine forth.® 

« Sdma Veda, I. 2. 2. 2. 7 ; II. 1. 2. 7. 1. 

® Bralmadwishah, whicli Sayana explains hrdhmandndm d/wenh- 
(rln, Betifey (Sama Y. Lex.) translates it, ‘^!Feind der Erom- 
raen.’^ TMa and the next verse occur in Sama Y. II. 1. 2. 7. 2, 3. 

* Sama Yeda, I, 2. 1. 4. 7. — Sayai^a takes Zairuvah as be- 
longing to a rishi named Xadiu;^* but it must be the gen. or 



SIXTH ASHTAKA — THIED ADHTIyA. 79 

27. "Well knowing those (sacrificial) deeds of 
Txtevasa and Yadu,* he overcame AhhavItta in 
battle. 

28. I praise our common (Indea), the debVerer 
of your families, the slayer (of your enemies, the 
bestower) of riches in cattle.® 

29. (I praise) in hymns the mighty Indea, the 
augmenter of waters, for the attainment of wealth, 
when the Soma is effused with (song) ; 

30. Who clove for Teisoka the broad womb-like 
cloud, (and made) a path for the cows® to issue 
forth. 

31. Whatever thou undertakest in thy exhilara- 
tion, whatever thou purposest in thy mind or art 
thinking to bestow, — 0 Indea, do it not, but bless 
us.^ 


abl. of Kadru, the well-lmowii mother of the nagas. Bertie^ 
takes the isolated sahasraldhwe as a Yedic dative without gu^a 
in the sense of “ battle/' He translates the verse, ‘‘Her Kadru 
Trank hat eingeschliirft, Indra zur tausendarmgen Schlacht ! ” 
The Sama Veda reads adaMsJita for adeduhta, 

^ These names are associated in i. 36. 18 ; 54. 6 ; 174, 9 ; and 
elsewhere- Nothing is known of Ahnavdyya. The “St. Petersburg 
Diet, takes it as an adj. {a-^-’hnu)^ ‘‘nicht zu leugnen, ni^'ht zn 
beseitigen.” Perhaps the sentence may mean, “he prevailed 
indisputably in battle." 

® Sama Veda, I. 3. 1. 2. 1. 

® Go here means “ water, rain." 

* Sayana understands this, “do it not, for thou hast done it for 
us, — only make us happy." Could it be that the worshipper had 
a feeling of nemesis ? or would he monopolize all ? 



80 


EIG-TEDA. SANHITi. 


32. Indra, the least deeds of one like thee are 
renowned in the earth may thy care visit me. 

33. Thine be those ascriptions of praise, thine 
those hymns, through which, Indka, thou blessest 
ns. 

34. Slay ns not for one sin, not for two, not for 
three ; 0 hero, slay ns not for many. 

35. I am afraid of one like thee, terrible, the 
smiter of enemies, the destroyer, who endures, 
hostile attacks. 

Varga XLix. 36. Wealthy (Tndea), may I never have to tell 
thee of the destitution of my friend or my son may 
thy mind be favourable towards me. 

37. “Who, 0 mortals,” said (Indra), “unpro- 
voked, hath ever, as a friend, slain his friend? 
Who fieeth from me ? ” ® 

38. Showerer (of benefits), when the ready Soma 
was effused, thou didst devour much, without stint, 
rushing down like a gamester.^ 


This seems to be Sayana’s interpretation ; but Dr. Muir gives 
a more natural version (Sansk. Texts, vol. v. p. Ill), ‘Uittle has 
been heard of as done upon earth by one such as thou art.’* 

® Sayana’s interpretation of this verse is very obscure, as he 
explains siinam by vriddham ; but the verse is cleared up by his 
comment on*ii. 27. 17, where he explains stinam as sknyam^ 
ddridryam, ** may I never have to tell a kinsman’s destitution to 
an opulent, kind, and munificent patron.” 

’ This is said by Indra in answer to w. 34, 35. 

^ Sayana’s Comm, is lost to much of this vtrse. He explains 
asinvan as na hadhnan ; in vii, 39. 6 he explained it as aprati- 



SIXIH ASHTAKA — THIE3) A3)HTiTA. 


81 


39. I draw hither thy two steeds, harnessed to a 
oeautiful chariot and yoked .by hymns, since thou 
givest wealth to the Brahmans. 

40. Cleaye asunder all the hostile hosts, frustrate 
their destructive attacks, and bestow on us their 
desirable wealth.* 

41. Bestow on us, Indra, "that desirable wealth, 
which is deposited in strongholds, in fastnesses, and 
in places which can stand an attack.® 

42. Bestow on us, Indua, that desirable wealth 
which all men recognize as given abundantly by 
thee.® 


ladhnan, “not Mndering the desires of mortals.’* The St. Peters- 
burg Diet, renders it “ unersattlich.” 

' Sama Yeda, I. 2. 1. 4. 10 ; II. 4. 1. 9. 1. 

* Ibid. 1. 3. 1. 2. 4; II. 4. 1. 9. 3. Sayana parsdne 

as vimarsanahshame, cf. Muller, mr, lect. p. 32. Benfey takes it 
as “a well” (so schol. S.Y. lciLpddi\ and quotes a note from 
Stevenson, “ when the English took Poonah, ten lakhs of rupees 
belonging to the Peshwa were found built into the side of a well.” 
B. and B. take it as “ Abgrund, Kiuft.” 

® SdmaYeda, II. 4. 1. 9. 2, withi;ar. led. 


YOL. Y, 



82 


MG- VEDA SANHITi.. 


Targa I. 


FOURTH ADHTIyA. 

MANDALA VIII. Continued. 

■ AHUVXhA VI. Continued. 

Si5kta rv. (XLVI.) 

Inbea is the deity of the first twenty Terses, the twenty-ninth, 
thirtieth, thirty-first, and thirty-third; that of the twenty- 
first and three following verses is the liberality of PEiiror- 
sRiVAS the son of KAirfTA; that of the remaining verses is 
YAyxj-J the metre varies; the is Vasa the son of Aswa. 

1. 0 wealthy I^idea, the leader (of rites), we be- 
long to one like thee,® ruler of horses.® 

2. Thee, thunderer, we verily know to be the 
giver of food, thee we know to be the giver of 
riches. 

3. 0 Satakeattt, wielding a hundred protections, 
whose greatness the worshippers praise with their 
hymns. 

4. Fortunate in sacrifice is that mortal whom 
the guileless Martjts, whom Aetaman and Mitea, 
protect.^ 


^ The schoL on v. 33 remarks that Yayu may he considered 
the deity of -vv. 21-24, since even where the gift is the direct 
subject, it must be regarded as the result of Tayu’s favour. 

^ Sdyana adds, since none other is like thee, we are thine.*' 

® Sama Yeda, L 2. 2. 5. 9. 

* Ihtd. I. 8. h 2. 3. 



SIXTH ASHTAKA — ^FOUETH ADHYItA. 


83 


5. He wto is directed by Aditya eyer incre^es, 
possessing abundance of kine and horses and vigorous 
children ; he increases in wealth longed for by many. 

6. We solicit a gift -from this Indea, the displayer Varga ii. 
of might, the fearless; we soUeit wealth from the lord. 

7. In him abide united all secure protections;* 
lord of vast wealth, may his gliding steeds bear him 
to the expressed Soma juice for his exhilaration. 

8. That exhilaration of thine, Indra, which is 
pre-eminent, which utterly destroys thy enemies, 
which wins wealth from men,’* and is invincible 
in battles; 

9. Which is invincible in contests, — 0 thou desired 
by all, — ^well worthy of praise and the deliverer 
(from enemies};® come to our oblations, most mighty 
one, giver of dwellings ; may we obtain a stall full 
of kine. 

10. Lord of wealth, visit us as of old, to give us 
cows, horses, and chariots.^ 

11. Yerily, hero, I find no limit to thy wealth; varga iii. 
0 Maohavan, the thunderer, bestow (thy gifts) 
quickly upon us, and bless our offerings with 
(abundant) food. 

12. The graceful Indea, whose friends extol 


^ S^yana says tliat tMs may also refer to the troops of the 
Marats who accompany Indra. 

® Sayapa explains nribhih hy satrulhyal^^ “ from thy foes/’ 

* Sdyapa explains tarutri in viii. 1. 28 yyyjetrL 

* S4ma Veda, L 2* 2. 5. 2- 



84 


EIQ-YEDA SANHIXA. 


him, knows, praised of many, all births; him, 
the mighty, all men^ invoke at all times, seizing the 
ladles (for the oblation). 

18. May Maghavan, the wealthy, the slayer of 
Vriiea, stand before us as our defender in battles. 

14. At^ the time of the exhilaration of the Soma, 
sing, according to your hymns, with a loud voice, 
your® wise hero Indea, the humbler of enemies, the 
strong the ever worthy to he praised. 

15. (Indea), invoked by many, speedily^ give me 
wealth; give riches, give abandance of food in 
battle. 

Varga IV. 10, praise thee), the lord of all riches, the 
subduer of this obstructor waging (attacks), — 
speedily give us abundant ® (wealth). 

17. I desire the coming of thee, the mighty one ; 


^ Sayana takes viswe manushdl} as tke priests, adkwaryus, 
etc., ^associated with men,’’ sarm adhwarywddayo manmhya- 
samlandMmh, 

* Sama Yeda, I. 3. 2. 3. 3. 

® Sayana takes ^%'=.yiiyam^ or as yushmdham hitdya. 
Tacho yathd he explains as ‘*in thd gdyatri or trishtulh metre.” 
Benfey translates it, ‘‘im wahren Sinne des Worts.” Ndma 
S%ana explains, but apparently without any necessity, satriindm 
ndmaJcam, cf. Benfey’s Gloss, wishandman. The St. Petersburg 
Diet, takes it as simply freilich, gerade.” 

^ It is curious that Sayana seems to have misread the atJia of 
the text for adya, 

® Here again Sayaiaa seems to read adydpi or apyadya for 
atyatha, ~AU should however be connected with the obscure 
word Iripyata^. 



SIXTH ASHTAKA — ^TOUETH ADHYITA, 


85 


we give praise with oblations and hymns to the 
showerer who hastens readily (to the sacrifioe); 
associated with the Maruts, thou art worshipped 
of all men;^ I glorify thee with adoration and 
praise. 

18. (We present) the oblation to those loud- 
sounding [Maruts) who rush along with the stream- 
ing trains® of the clouds; may we obtain in the 
sacrifice the happiness which those deep-roarers 
bestow. 

'19. (We worship) the crusher of the malevolent; 
most powerful Indea, bring to us suitable wealthy 
0 inspirer,® — (bring) most excellent (wealth), 0 
inspirer. 

20. 0 bountiful, most bountiful, mighty, wonder- 
ful, best giver of knowledge and supremely truthful, 
by thy prowess, universal ruler, (bring to us) in con- 


^ Sayana explains vtswamanushdm marutdm iyahshasi as dair 
ijyme marutdm samlandM twam* But it would be better to 
render it, *‘tbou showest favour to all men and the Maruts’’ 
(cf. vi. 49. 4), or the Maruts who are known to all men.’’ 

^ Sayana generally explains ajman by gamanam (as in i. 166. 5) 
or mngrdma (as in i. 112. 17) ; here he explains it lahir halakarair 
udahaih. Here it seems impossible to resist comparing Yirgil’s 
‘‘immensum coelo venit agmen aquariim.” 

® Chodayanmate is explained by Sayana as dhanam prerayanti 
matir yasya, thou whose mind sends wealth to his worshipper.” 
In V. 8. 6 it is applied to the eye, and he there explains it, 
^‘having the mind as its instigator.” Bbhtlingk and Both com- 
pare V. 43. 9, and translate it, die Andachtleitend, fbrdernd.” 




86 


EIQ-TEDA SANHItI. 


fliets ample wealth, overpowering those who attack 
us, and causing enjoyment.' 

Varga V. 21. “ Let Mm draw near, who, though not a god, 

would receive this complete living gift,^ — since 
Vasa the son of Aswa receives it at the dawn of 
this (morning) at the hands of Peithxjseavas, the 
son of KanIta.” ® 

22. “ I have received sixty thousand horses, and 
tens of thousands ; — a score of hundreds of camels, — 
a thousand brown mares, — and ten times fen thou- 
sand cows with three red patches.^ 

23. “Ten brown horses bear along the wheel 
(of my chariot), of mature vigour, of complete power,® 
and trampling down obstacles, 

24. “ These are the gifts of the wealthy Prithu- 


^ Two of tlie epithets in this verse, hhujynm and pkrvyums are 
applied in viii. 22. 2 to the chariot of the Aswins ; and ^iirvya 
is there explained by Sayana as ** going before (in battle)/’ and 
Ihujyu as the Preserver of all.’’ 

^ This verse is supposed to be spoken by A§wa or his fnendf. 
Sayana explains ivat as usual by gammavad^ gavddilaksfiamm^ 
and p-krtam as pkrmmi but Bdhtlingk and Both take ivat 
m=ztgatf ®*such, so great/’ and pkttam in its sense of pious 
worcs.” 

® Kanita is also explained by Sayana as 'Hhe son of a maiden/’ 
hanydydh putrah, 

* Sayana says, “having the head, back, and sides white (or 
bright);” he also omits one daia in his explanation. — ^This and 
the two following stanzas are spoken by Ya^a. 

® Sayana explains vitmdrdsafy as Icrdntdbaldh prdpMaU vd ; 
but it rather means “ having sleek tails.” 



SIXTH ASHTAKA — POUETH ADHYItA. 87 

SEATAS, the son of Ean Ita ; he, bestowing a golden 
chariot, has prored himself most liberal and wise, 
he has won most abundant fame.” 

25. Come to us, Yaytt, to bestow great wealth 
and glorious strength; we have offered (libations) 
to thee the giver of abundant (wealth), we have 
offered immediately to thee the giver of great 
(gifts). 

26. He^ who is borne on horses and surrounds Varga 
himself with thrice seven times seventy cows, — ^he 
comes to thee with these ^owa-libations and Soma- 
priests, to offer to thee, drinker of the Soma, drinker 

of the bright pure Soma. 

27. He who of his own will has been pleased to 
give me this honoured gift, — ^he, performer of good 
works, (has determined) on a pre-eminently good 
action, amidst Aeadwa, Aksha, Hahtjsha, and 
STJXmTWAN.^ 

28. He who is self-resplendent in his glorious 

body,® who is bright, 0 Tiro, like ghee, has given 
me this food, brought by horses, brought by camels,* 
brought by dogs. . . 

29. I have now received (a gift) dear to the bene- 
ficent king, sixty thousand bulls vigorous like horses. 


^ So. Frithusravas. 

* These are either the officers of Prithu^rayas or other kings. 

^ Sayana gives an alternative, ‘‘he who is lord over (the kings) 
Uchathya and Tapus.^^ 

^ The Schol. says that rajm means a camel or an ass. 



88 


BIG- VEDA SANHITl. 


30. As the cows to the herd, so repair the oxen ; 
so the oxen repair to me. 

31. Since, when the herd were wandering (to the 
wood), he called a hundred ?amels (to give them to 
me), and two thousand from among the white herds 
(of cows), 

32. I, the sage, accept the hundred from the slave 
Balbtoha, the cowherd;’ we here are thine, 0 
Yavu, — those who have Tndea and the gods for 
protectors rejoice (through thy favour). 

33. This tall maiden, adorned with gold, is led 
towards me, Vasa, the son of Aswa. 


StJkta V. (XLVII.) 

The A'dittas are fhe deities, in the last five verses they are 
associated with TJshas : the metre is Mahd^anUi ; the J^isU is 
Tbita Xpita (cf. note on v. 13). 

Varga vn. 1. MiTEA and Yaeuna, ye are great, and great is 
your protection to the offerer ; no evil, Adityas^ 
harms him whom ye guard from the injurer ; your 
aids are void of harm, your aids are true aids. 

2. Divine Adityas, ye know the averting of evils ; 
as birds (spread) their wings over (their) young, 
grant us happiness; your aids are void of harm, 
your aids are true aids. 

3. Grant us that happiness of yours, as birds 

‘ Sayana seems to take taruksha as ga^dswddin&m tdrakdh, but 
it i^ given as a proper name in the gauia to Pan. iv. 1. 105. He 
says that “ a hundred” means here an, indefinite number. 



SIXTH ASHTAKA — FOUETH ADHXATA. 


89 


(spread) their wings ; 0 ye possessed of all wealth, 
we solicit all riches suitable for our dwelling ; your 
aids are Toid of harm, your aids are true aids. 

4. To whomsoever these wise Adityas grant a 
dwelling and the means of life, (for him) they 
master the wealth of every man;^ your aids are 
void of harm, your aids are true aids. 

May our sins avoid us as charioteers inacces- 
sible places; may we abide in Index’s happiness 
and in the protection of the Adityas ; your aids are 
void of harm, your aids are true aids. 

6. Only by painful means’* does a living man® Varga viii. 
obtain the wealth which you bestow ; but he whom 

you, divine Adityas, visit, wins great (riches); your 
aids are void of harm, your aids are true aids. 

7. Him fierce wrath* touches not, nor heavy 
(calamity), to whom, Adityas, you have given great® 


' The Schol. adds, “ who does not offer sacrifice.” 

^ Sc. by penance, religious observances, etc. 

^ Say ana explains and du^prdm-yuUah, ‘^endowed with life,’’ 
just as in iv. 30, 3 be explained it prana-riipem lalena) but it 
seems better tb take it in both places as the particle ‘^certainly.” 
Might we translate the line, “verily men succumb through the 
loss of the wealth given by you ” ? In the second line Dayana 
unites d§a vah into one word, dsavak, “ swiftly moving.” 

^ I have taken tigmam as agreeing with the neuter tyajm. 
Say ana makes it agree with tam, and translates the sentence, 
< ‘ him though fierce (or harsh) wrath touches not.” 

® Sayana here takes saprathas as*a masculine nom. plural ; but 
elsewhere (as i. 22. 15 ; 94, 13) he had explained it properly iib 
a neuter nom. sing, agreeing, as here, with sarma. 



90 


EIQ-VEDA SAOTOTA. 


happiness; your aids are void of harm, your aids 
are true aids. 

8. Deities, may we abide in you as warriors in 
their armour ; do you defend us from great evil, do 
you defend us from little; your aids are void of 
harm, your aids are true aids. 

9. May Anm defend us, may Anm grant us 
happiness, the mother of the wealthy Mitea, Aeta- 
MAE, and Yaeuea; your aids are void of harm, your 
aids are true aids. 

10. Grant to us, deities, that happiness which is 
a refuge, auspicious, and free from sickness, which 
is threefold^ and fit for a (secure) shelter; your aids 
are void of harm, your aids are true aids. 

Varga 12. 11. Adityas^ look down upon us as those who 

look from the shore as (men lead) their horses to 
a secure Ghat^ so conduct us along a good path; 
your aids are void of harm, your aids are true 
aids. 

12. Let there not he prosperity here to our 
powerful (foe), nor to him who threatens or assails 


* This phrase tridhdtu is explained hy Sayana’s note on varit- 
thya in'vi. 67. 2, and triva/rMha in viii. 18. 21, as protecting 
against cold, heat, and wind or wet. 

* Saya^a takes spasah as for spastdh, “ visible.” It is derived 
from the lost root spas, “to see, ’’.preserved in common Sanskrit 
in the words spasa, “a spy,” and spashta, and the mutilated 
pasya, cf. -spicio and crKeTtrofiai- Sayana explains the image 
“ as a man standing on the shore looks down on the water below 
or on some one in it.” 



SIXTH ASHTAKA, — ^TOUBTH ADHTlTA. 


91 


Tis;^ but let there be prosperity to our cattle, our 
milch kiue, and our male oflfepring desirous of food ; 
your aids are void of harm, your aids are true aids. 

13. Deities, whatever evil is manifest, whatever 
m concealed, (let it be not found) in Teita Aptta, 
keep it far from usj® your aids are void of harm, 
your aids are true aids. 

14. Daughter of heaven, (IJshas), whatever ilh 
omened dream threatens our cattle or ourselves, 
fce^ it, 0 brilliant one, far from Teita Apota;® 
your aids are void of harm, your aids are true aids. 

16. Daughter of heaven, whatever ill-omened 
dream threatens Teita Aptta,^ we transfer it to 
the worker of gold ornaments or to the maker of 

^ Eather, ‘‘ neither to threaten nor to assail us.’’ 

* Saya^a necessarily interprets the line in this way, as he 
holds that Trita J[ptya is the Rishi of the hymn. Prof. Both no 
douht gives the true meaning when he says that Trita Aptya 
was a deity dwelling in remote distance, and consequently evil 
was sought to he transferred to him, cf. Atharva Y.^'xix. 56. 4. 
He would render it, ‘‘ keep it far from us in Trita AptyaT See 
Hr. Muir’s Sanskrit Texts, vol. v. p. 336. 

® Here the dative Triidya Aptydya might suggest the more 
appropriate rendering, ^^keep it far away for Trita Aptya^^ 
'W. 14-15 are prescribed in A^walayana’s Grihya Sutras to he 
recited after an unpleasant dream. 

^ It is singular that here Sayana gives an alternative inter- 
pretation, agreeing with Prof, Eoth’s explanation of stt. 13, 14, 

whatever evil dream threatens the worker of gold ornaments 
or the maker of garlands, that evil, abiding in Trita Aptya (or 
the son of the waters), we Ttitas throw off from ourselves.” 
This seems to mean, “ we throw it off on Trita ApiyaT 



92 EIG-VBDA SANHITl. 

garlands : yonr aids are void of harm, your aids are 
true aids. 

Varga X. 10. TJsHAS, bear (elsewhere) the ill-omened dream ^ 
for TniTA and Dwita/ who. eat and do (in dreams) 
that (which is eaten and done amiss when awake) 
and who obtain that (inauspicious) portion; your 
aids are void of harm, your aids are true aids. 

17- ®As (in the sacrifice) we put severally together 
the proper parts and the hoofs, and as we discharge 
a debt, so we transfer all the ill-omened dream that 
rests on Aptta f, your aids are void of harm, your 
aids are true aids. 

18. May we be to-day victorious, and obtain 
(happiness); may we be free from evil; Ushas, may 
that ill dream depart, of which we were afraid; your 
aids are void of harm, your aids are true aids. 


^ Le. let tlie eating of honey, etl>, perceived in a dream, pro- 
duce happiness as in a -waking state. 

^ Here Say ana has only the proper interpretation. For Bwita 
cf. Sht. Brahmana, i. 2. 3. 1. 

® Sayana’s explanation is, ‘‘as in the sacrifice they place 
together the hala^ so. the heart, etc., as fit to be out to piecies, 
and -the sc. the hoof, bones, etc., as unfit.’ ^ He also pro- 
poses another explanation, in which the hald is the or 

“ hoof.” But the words sapha and hold occur together in the 
Taitt. Sauhita, vi. 1. 10, where the process of buying the Bourn 
is described ; and Sayana thpre takes as tbe eighth part of 
a cow, and kdd as a very srnall portion. 

* Or we may take it, “ we transfer all the iH-omened dream 
to Aptya.” 



SIXTH ASHTAKA— POUHTH ADHTItA. 93 
stjKiA VI. (XLviir.) 

Tie deity is Soma; tie l^isM is PiueATHA, tie son of Kanwa; 
tie metre is Trishtuhh, witi the exception of t. 5, wiiei is 
Jagati. 

1. May I, the wise and devout, enjoy the delicious, 
abundantly honoured Sloma food, which all gods and 
mortals, pronouncing sweet, seek to obtain. 

2. Thou enterest within,^ and, unimpaired, thou 
avertest the anger of the gods ; Soma, enjoying the 
friendship of Indea, mayest thou bring us to wealth 
as a swift (horse) its burden. 

3. We drink the Soma, may we become immortal; 
we have attained the light (of heaven), we have 
known the gods f what now should the enemy do 
to us, or what, 0 immortal, should the aggriever do 
to the mortal ? 

4. 0 Soma, drunk by us, be bliss to our hearts, 
as a father is indulgent to a son or a friend to a 
friend; 0 Soma, worthy of wide praise, do thou, 
wise one, extend our years that we may live. 

5. May these glory-conferring protecting Soma- 
streams knit together my joints as cows® draw to- 
gether a chariot falling in pieces ; may they keep 


* Sayana adds, “th.e heart or the sacrificial chamber.” 

* Sayana in his comment on this verse (Taitt. Sanhita, iii. 2. 5) 
says that “the past tense is used in the sense of •wish,” dhunsA- 
dgotanaya IMtarihanirdesa^. 

® Qdvah may equally apply to the iSowa-streams, as the Soma 
is mixed "with milk, and may be thus considered the product of 
the cows. 


Varga XI. 



94 


EIQ-TEDA SAimiTi.. 


US from a loosely-knit worship may they de- 
liyer me from sickness. 

Varga XII. • 6. Soma^ kindle me like the ftre ignited by attri- 
tion, brighten (our eyes) and make us rich ; I praise 
thee now for exhilaration ; come now, full of wealth, 
to nourish us. 

7. May we partake of thee, effused, with a long- 
ing® mind as (men enjoy) paternal wealth; Eng 
Soma, prolong our lives, as the sun the world- 
establishing® days. 

8. Eng Soma^ bless us for our welfare ; we wor- 
shippers are thine, do thou recognize it ; the enemy 
goes strong and fierce, 0 Soma ; give us not over to 
him as he desires. 

9. 0 Soma^ thou art the guardian of our bodies, 
thou dwellest in each limb as the beholder of men;^ 
though we impair thy rites, yet, divine one, bless 
us, thou who art possessed of most excellent food 
and good friends.® 

^ When the Somu is drunk, the ceremony becomes consolidated. 

* Sayana explains uJiirena (manasd) by ickchJidvatd^ sc. from 

ishy 'Ho wish.’’ Modern scholars derive it ficom ishy 'Strength,” 
and connect it with tepo?, cf. Homer’s iepov Yaska 

(iVzV. i'^. 7) gives three derivations from ish, ‘‘to wish,” khy 
“ to go,” and rhh, “ to go.” 

^ Sayana derives vdsara from vas, “ to dwell” or “to clothe” 
(cf. viii. 6, 30), but it no doubt comes from ms, “to shine,” 
the shining days. 

* Sayana qualifies nrichahhas as Icarma-netrinam drashfa, “the 
b eholder of the performers of rites.” 

* Sayana, in vii. 32, 19, explains vasijah as prdsasyah. 



SIXTH ASHTAKA. — FOTOTH ADHTITA. 


96 


10. May I obtain a wholesome friend who, when 
quaffed, will not harm me, 0 lord of bay horses; 

I ask of IiTDRA a long permanence^ for this Soma 
which has been placed withm us. 

11. May those irremorable sicknesses depart ; let Vaiga xiii. 
those strong (pains) which have made us tremble, 

be afraid; the mighty Soma has climbed into us, — 
we have attained that (draught) by which men 
prolong life. 

12. That Soma which, drunk into our hearts, has 
entered, immortal, into us mortals,— -to him, fathers, 
let us do worship with oblations ; may we abide in 
his bliss and favour. 

13. Soma, thou in conjunction with the fathers 
didst stretch out successively heaven and earth, — 
to thee let us do worship with oblations, may we be 
lords of wealth. 

14. Guardian gods, speak favourably to us; let 
not dreams nor the censurer overpower us ; may 
we be ever dear to Soma ; possessed of brave off- 
spring, may we utter our hymn. 

15. Thou, Soma, givest us food from every side ; 
thou art the bestower of heaven ; enter us, beholder 


* This st. occurs in Taitt. Sanh. ii. 2. 12, but with aohehha for 
dyu^. SAyaua there explains yrattram as an epithet of Indra, 
as pralca/rtTiena mmandpadam tdrayiidram. The Scholiast adds, 
there is nothing contradictory in the praise of Indra occurring in 
a hymn especially addressed to the Soma, since Indra is the lord 
of the Soma. 



96 


EIG-TEBA SANHUi. 


of men; 0 Soma, reioicing witTx thy protecting 
powers/ guard us from behind and before. 


ANUViXA TIL 

ASHTAKA VI. OONTINTJED. 

ADHYIya IV. CoOTiNTrED. 

SfetA I. (LX.)’ 

The deity is Aeiri ; the ^khi is Bhaega the son of Pbaoatha ; 
the metre is Frdgdtha, 

1. Agni, come hither with the fires, we choose 
thee as our inroking priest ; let the presented offer- 
ing anoint thee, the chief saerificer,® to sit down on 
the sacred giiass, 

^ Sayana, as often elsewhere (of. i. 84. 20), understands by 
iitayah the Maruts as gantdrak {ava gatau), 

® The MSS. of the Eig-Yeda insert between the last hymn and 
the present one the eleven apparently spurious hymns called the 
Yalakhilya, containing vargas xiv.-xxxi. They are not reckoned 
in the division by Mandalas and Anuvakas (thus Sayapa says, 
p. 614, there are six siihtaa in the sixth Anuvaka”), but they 
are included in that by Ashtakas and Adhyayas, and in the 
Sarvannkrama. Professor Aufrecht has omitted them in his edition 
of the Eig-Yeda, and given them in the Appendix; and Sayana 
takes jio notice of them in his commentary. I have omitted 
them in my translation, just as Professor Wilson omitted the 
various Khilas in the previous Mandalas ; but it is important to 
bear in mind that they are never included in the collections of 
Pari^ishtas and Khilas (see Professor MiiUer’s translation, voL i. 
p. xxxiv). I propose to attempt a translation of these hymns 
in the Appendix. 

^ Sama Ycda, II. 7. 2. 7. 1. 



SIXTH ASHTAKA — FOURTH ADHTITA, 


97 


2. Anqieas. son of strength, the ladles go to find 
thee in the sacrifice ; we praise the ancient AoNi-in 
our offerings, the grandson of food, butter-haired.^ 

3. Agni, thou, wise, art the creator (of conse- 
quences); 0 purifier, thou art the invoking priest, 
worthy of worship ; bright one, thou art to be praised 
in our sacrifices by the priests with hymns, thyself 
the chief ministrant worthy to be rejoiced in. 

4. Most youthful, eternal one, bring the longing 
gods to me guileless, to eat (the oblation) ; giver of 
dwellings, approach the well-placed food; rejoice, 
being set in thy place with praises. 

5. Deliverer Ami, thou, the truthful and the 
seer, art widely spread ; 0 kindled blazing one, the 
wise praisers wait on thee.^ 

6. Most resplendent (Agni), shine forth and illu- ^Targa 
minate(us); give , happiness to thy people, to thy 
worshipper, for thou art great; may my priests® 
abide in the bliss of the gods, subduing their 
enemies, possessing bright fires. 

7. As, Agni, ihou consumest old timber on the 
earth, so, cherisher of friends, do thou burn our 
injurer, whosoever evil-minded wishes (our ill). 

8. Subject us not to a strong mortal enemy,^ nor 


^ Similarly Agni is called ghritaj^ruht/ia, butter-backed,” in 
V. 4, 3. The pradz^ta-halasa-stkdniga-gwdlah of Sayana seems 
to be a mislection for pmdip. cf. v. 37, 1. 

* Sama Yeda, 1. 1. 1. 4. 8. 

® Sayana explains Biirayah by dotdro medhdvinah^ mmdham 
putrddayo vd, hymners or sons, etc. 

VOL. V. H 



98 


Kia-YEDA SANHITI. 


to the malevolent ; 0 most youthful, guard us with 
thy unharming, delivering, auspicious protections. 

9. Agni, protect us by one {ricTi)^ or protect us 
by a second ; lord of steength, protect us by three 
songs \ protect us, giver of dwellings, by four.^ 

10. Protect us from every impious® Bdkshasa, 
shield us in battles ; we approach thee, our nearest 
neighbour, our kinsman, for sacrifice and for increase.® 

11. Purifying Agni, bestow upon us food-augment- 
ing excellent wealth ; and (bring) us, 0 meter-out of 
good, by auspicious guidance, (a treasure) desired by 
many and bringing its own fame,^ - 

] 2, By which we may escape and destroy in battles 
our impetuous weapon-aiming enemies ; 0 thou who 
by wisdom establishest our rites^ bless us with food, 
prosper our wealth-obtaining offerings. 

13. Agni tosses his horns, sharpening them as a 
bull;® his sharp jaws are not to be resisted;® he is 
mighty-toothed, this son of strength. 

14, Since thou spreadest out on all sides, thy 
teeth, bull Agni, are not to be resisted ; 0 offerer. 


‘ This V. occurs in Sdma Veda, I. 1. 1. 4. 2; II. 7. 2. 4. 1 ; 
and in Ycywr Veda, xxvii. 43. In the latter^ MaMdhara explains 
the four as the Eich, Tajus, Saman, and Mgada. 

* Literally, “ not giving (sacrificial) gifts.” 

® Sdma Veda, II. 7. 2. 4. 2. 

* md. I. 1. 1. 4. 9. 

' Of. Virgil, Georg, iii. 232. 

* Sayana in his Conim. curiously takes na twice, once ^ = iva 
(Jiatma iva), and then again with pratidhrkhe. 



SIXTH ASHTAKA — POTJETH ADHTItA. 


99 


do thou make our oblation rightly presented j give 
us many precious (gifts). 

15. Thou sleepest vvithin thy mothers* in the 
woods, mortals kindle thee ; unwearied thou hearest 
the offerings of the sacriflcer, then thou shinest 
among the gods,^ 

16. The seven priests praise thee, Aeui, giver of Varga 
good things and unfailing ; thou cleavest the cloud 
with thy fierce splendour; go forth, having overcome 

our enemies.® 

17. Now that we have out the sacred grass, let us 
invoke for you^ Aoxi, Agni the irresistible ; having 
placed the oblations, let us invoke Agni, abiding in 
many (places), the offerer of sacrifices for men.® 

18. (The saerificer) worships thee by praises, 
Agni, with the experienced (priests) in the rite 
celebrated with beautiful Saman hymns ; bring us 
of thine own accord for our protection food of various 
kinds which may be always in our reach. 

19. Divine Agni, worthy of praise,® thou art 

^ This refers to the two aranis or pieces of wood from which 
the sacrificial fire' is produced by attrition. Cf. iii. 29. 2. 

* Sama Yeda, L 1. 1. 5. 2. 

* Sayapa gives another interpretation, taking jandn not as 
asmad^irodhi-jmdn but aerndn, ‘‘proceed to the gods with the 
oblation, having left us behind.'^ 

* Addressed to the sacrificers or to the gods. 

® Vhen Agni is satisfied, living beings obtain their desires by 
the rain which he causes. Cf. Manu, iii. 76. 

® Jaritvi usually means “the singer of praises,’’— -here, as 
applied to Agni, it is explained by Sayana as stutya. 



100 EIG-VEDA SANHITA. 

the guardian of men, the consumer of the Rakshasas) 
thou art great, thou the never-ahsent guardian of 
the ('worshipper’s) house, the protector of heaven, 
ever present in the dwelling.^ 

20. 0 thou of brilliant wealth, let not the Rdkshasa 
enter us, nor the torment of the evil spirits ; Aosri, 
drive away further than a gavyuti^ from us poverty, 
hunger,* and the strong demons. 

SiJkta II. (LXI.) 

The ^ishi and metre are tne same j the deity is 

1. May Indea listen to both these our hymns 
may the mightiest Maghavan come to us, (pleased) 
with our devoted offering, to drink the Soma? 

2. Him, self-resplendent, have heaven and earth 
formed as the showerer, him (they have formed) for 
strength; therefore thou sittest down first of thy 
peers ; thy mind loves the Soma? 

3. IifDEA, possessor of much wealth, pour the effused 
Soma within thee ; possessor of (bright) coursers, we 

^ Sama Yeda, I. 1. 1. 4. 5. 

* This is a measure = two hrosas. adds tKat it implies 

an unlimited distance. 

® Sayana explains hhudham unnecessarily as h?iapa^Mram, 

'* the destroyer.’’ 

^ i.e. whether recited (sasfra) or sung praises {jswtra). 

5 Sdma Veda, I. 3. 2. 5. 8;' II. 5. 1. 14. 1. {Batrdchjd dUyd 
should rather mean, ^^come to us with thy whole mind,” cf. 
viii. 2. 37.) 

® Bdma Veda, II. 5. 1. 14, 2. 



SIXTH ASHTAKA — FOURTH ADHYItA. 101 


know thee, the over-powerer in battles, the uncon- 
querahle, the conqueror. 

4. Indra, Maghayax of inibroken truth, it eyer 
comes to pass as thou in thy knowledge may’st 
desire ; by thy protection, 0 handsome-jawed, may 
we obtain food, speedily, 0 thunderer, subduing our 
enemies. 

6. Indra, lord of rites, give us (our desii'e) with 
all thy helping powers hero, we worship thee as 
happiness, the glorious, the obtainer of wealth.^ 

6. Thou art the increaser of horses, tne multiplier Yarga 
of cows; thou, deity, with thy golden body art a 
very fountain ; none can harm the gifts laid up for 

me in thee ; bring me whatever I ask.® 

7. Thou art (bounteous), come ; may’st thou obtain 
•wealth to distribute to the worshipper;* shower thy 
bounty, lEAaHAVAM-, on me desiring cows, shower it, 

Iotra, on me desiring horses. 

8. Thou grantest mdny hundreds and thousands 
of herds as a gift (to the offerer). Uttering long 
praises,® we, hymning Indra, the destroyer of cities, 
bring him before us, for-nur protection.® 

^ Sc. the Maruts. ^ 

Sdma Veda, I. 3. 2. 2. V; IL 7. 3. 3. 1. 

® Sdma Veda, II. 7. 3. 2: 2. 

^ Sayana’s text leaves chemve in the first line nnexplained. 

In the Sama Veda Comm, it, is explained chetayitre^ which (like 
medhdvin) probably only means **the worshipper.’’ The St. 
Petersburg Dictionary gw-es it as ‘‘begehend (ein heiliges 
*Werk).”— Veda, 1-. 3. 1. 5. 8; IT. 7. 3. 4. 1. 

* Benfey takes mprdmchas as ‘‘Lieder der Lobsanger habend.” 

® Bdma Veda, 11. 7. 3. 4. 2. 



102 


Eia-VEDA saithitI. 


9. Iotea, whether it he the unskilled or the 
skilled who celebrates thy praise, each rejoices iu 
his desire for thee, 0 Satakratu, whose wrath presses 
ever forwards, who meetest the foe, proclaiming “ it 
isL” 

10. If the strong-armed slayer of enemies, the 
destroyer of cities, will hut hear my invocation, we, 
desiring wealth, will with our praises call on Imera 
Saxarratu, the lord of wealth. 

11. We are not evil who worship him,’‘ nor too 
poor to offer gifts, nor destitute of sacred fires, — 
since assembled together, when the Soma is effused, 
We make Indra, the showerer, our friend. 

12. We join (to our rite) the mighty Indra, the 
subduer of enemies in battles, the inviolate, him 
to whom praise is due as a debt; he, the best of 
charioteers, knows (among steeds) the strong racer, 
and (among men) he, the bounteous, (knows) the 
offerer whom he is to reach.® 

13. Indra, give us security from him of whom we 
are afraid; Maghavan, be strong for us with thy 
protections ; destroy our enemies, destroy those who 
harm us.® 

^ S%ana takes mandmahe as a transitive verb, cf. v. 6. 1 j more 
probably it means appear/^ — do not appear evil/^ etc, 

* S^yana’s explanation of tbis Terse is obscure ; be seems to 
take vdjinam twice over, with a difference in meaning in each 
clause. I have supposed that veda is to be repeated in the second , 
clause ; but this is doubtful. 

* 8dma Veda, I. 3. 2. 4. 2; II , 5, 2. 16. 1 (with for 
idihhih). 



SIXTH ASHTAKA — FOTOTH ADHTATA. '"=^103 

J 

14. Lord of "wealtli, thou art (the hestow^) of 
great wealth and a dwelling-place upon thy wor- 
shipper ; as such, we invoke thee, bearing the Soma, 
0 Maghatan, Ihdea, who art to be honoured with 
hymns.^ 

15. Indea, the all-knower, the slayer of Veitea, 
the protector, is to be chosen by us j may he guard 
our (son), our last (son), our middle (son), may he 
protect us from behind and before. 

16. Indea, protect us from the west,® from the 
south, from the north, from the east, protect us from 
every side; keep far from us supernatural alarm, 
keep far the weapons of the demons. 

17. Save us, Indea, every to-day, every to-morrow, 
and every succeeding day ; lord of the good, protect 
us, thy praisers, in all days, by day and by night. 

18. Maghavan is the shatterer, the hero, great 
in wealth, and the conductor to victory® (over our 
enemies). Satakeatu, both thy arms, which grasp 
the thunderbolt, are the showerers (of blessings).* 

* 8dma Feda^ II. 5. 2. 15. 2 {with vidhartd for vidhatah), 

® S^ana lE vi. 19. 9 explained the four terms in the text as 
referring to the four quarters ; here his Comm, makes them refer 
to the six directions in space, ‘‘protect us from the west, from 
the east, from below (this includes the upper direction), from the 
north (this includes the south).” 

® Sayana’s interpretation of sammido virydyd {samymmisrayiid 
satriindm viryaharandya) may, perhaps,. mean, “bringing us into 
successful collision with our enemies,” cf. his Comm, on Sama Y 
i. 3. 2. 5. 7. The text more probably means, “mingling, or 
associated, with us to display his might.” 

^ This and the previous verse occur in S^dma Veda^ II. 6. 3. 7. 1, 2. 



104 


EIG-VBDA SANHITl. 


✓ StfETAlIL (LXII.) 

The deity is Indka ; the Rishi is PEAeliHA of the X anwa family; 

the metre Pankti, except ia the seventh, eighth, and ninth 

verses, where it is Brihati. 

Varga XL. 1. Present the offering of praise to Indra, since 
he enjoys it ; (the priests) augment the ample food 
of the >S'oma-loving Indra with their recited hymns ; 
Indra’s gifts are worthy of praise. 

2. Without a fellow and unlike the other gods/ he 
alone, unconquerable, surpasses the men of former 
times, he surpasses in might all beings; Indra’s 
gifts are worthy of praise. 

3. He, the swift giver, wishes to bestow blessings 
(upon us) with his unurged courser ; thy greatness, 
Indra, as thou art about to display thy powers, 
should be proclaimed Indra’s gifts are worthy of 
praise. 

4. Indra, come hither; let us perform for thee 
OUT sacred rites' augmenting thy vigour ; by which 
(rites), most mighty one, thou desirest to bless him 
who wishes for food; Indra’s gifts are worthy of 
praise. 

5. Thou, hast made thy mind, Intdra, more reso- 
lute than the resolute, since thou (wishest to give 
the desires) of nt-i; who worships thee with the 


* Sdyana explains nribhi^ by devaih. Another interpretation 
takes “.he” as the risM of the hymn, in which case nriihih will 
mean its ordinary sense, “men,” not “ gods.” 



SIXTH ASHTAHA — ^TOTJRTH ADHXITA. 105 

intoxicating /Sowa-juices and adorns tiee with adora- 
tions ; Ikdea’s gifts are worthy of praise. 

6. IiTORA, who is well-deserving of the hymn, 
looks down (with favour) upon us as a (thirsty) 

.man (looks down) on wells ; and being well-pleased 
he makes the energetic Soma-o&evet his friend;^ 

Iotra’s gifts are worthy of praise. 

7. Ibtdra, by the example of thy power and know- Varga XLi. 
ledge the gods attain the same ; 0 hymned by many, 

thou art the herdsman* of the universe; Indba’s 
gifts are worthy of praise. 

8. IxDEA,* I laud that might of thine which is 
near at hand to the wo:|shipper,^ — (I laud thee) that 
thou slowest Yeitra, 0 lord of rites, by thy strength; 

Indea’s gifts are worthy of praise. 

9. As a woman who shows no partiality ® wins her 


^ Sayaria takes yujam as dtmdnam ; but the line rather means 
^*he makes the skilled friend his friend.’^— 

Another interpretation is that he makes the Boma the friend 
of the worshipper. 

* Sayana takes gopati as *4ord of waters’^ or “of hymns''; 
but in viii. 69. 4 he Seems to adopt the common meaning. He 
would explain the construction of mswasyci as if it characterized 
the go of gopatih. 

® Bdma I. 5. 1. 1. 1 (with upamdm). 

^ Or, “for the sake of the offering." 

® Sayana takes mmand as sarndnamanaslcd yosMtf and explains 
yugd as ^ ^ years, half-years, seasons, months," etc. ; but the ex- 
planation utterly breaks down. Prof. Both explains the first line, 
“er macht die Menschen zu einem hewundernden Zuschauerkreis, 
fl.^.ssieht aller Augen auf sich." 




106 


EIGt-TEDA SAiraHl. 


lovers to her, so Indea confers periods of time on 
mankind ; it is Indea who has performed that know- 
ledge-giving achievement, therefore he is renowned ; 
Indra’s gifts are worthy of praise. 

10. MAGHAVAiir, rich in cattle, (those who abide) 
in thy happiness have greatly augmented^ thy might 
when it was bom, (they have greatly augmented) 
thee, Indea, and thy knowledge ; Indea’s gifts are 
worthy of praise. 

11 . May I and thou, slayer of Yettea, be closely 
united until wealth is obtained ; hero, wielding the 
thunderbolt, even the niggard concedes (that our 
union gives wealth); Iedea’s gifts are wortby of 
praise. 

12 . Let us praise that Indea with truth, not with 
untruth, great is the destraction of him who. offers 
not ; but to him who offers abundant ^oma-oblations, 
Indea’s gifts are worthy of praise.^ 


^ By tteir ;So»i<i-offermgs and hymns. 

* Sayana merely says, him who offers abundant Boma- 
oblations {Ihiiri jyotimM) great is the fayour conferred bylndra.’* 
I have ventured to connect it mth the last clause, as Sayana 
does not explain this recurring burden, k. more natural ex- 
planation would be, ^^to him who offers the Boma great are the 
blessings {ihM 


SIXTH ASHTAKA — FOITETH ADHTITA. 107 


SiJkta tv.' (LXIII.) 

IsnEi is the deify, except in the last Terse, which is addressed to 
the Bevm ; the as before ; the metre of the first, fourth, 
fifth, and seventh verses is Anmhtulh ; of the second, third, 
sixth, eighth, ninth, tenth, and eleventh is QdyaM, and of the 
twelfth Truhtubh. 

1. He, (Indea), tlie chief of those to be honoured, Varga XLii. 
desirous of our offerings, approaches ; he, the doors 

of whose favour, the sacred rites, Mantj, the (uni- 
versal) father, attained among the gods.^ 

2. May the stones which press out the Soma never 
forsake Ikdea, the maker of heaven, nor the praises 
and hymns which are to be uttered. 

3. He, the wise Indea, discovered the cows* to 
the Angieasas ; I glorify that his might. 

4. As in former times, so now too is Indea the 
blesser of the worshipper and the bearer of him who 
praises him ; may he come among us auspicious for 
our protection at the oblation of the Soma. 

5. forthwith, Indea, as they offer to Agni the 
lord of SwiHl,® the singers successively praise thy 
deeds, for the attainment of wealth. 

6. In that Indea, whom the singers know as the 
unharming, all past and future powers abide. 

^ Bdma Veda, I. 4. 2. 2. 4. The Comm, there giyes a different 
interpretation, as it explains the first dnaje by dtmdnam vyaMika- 
Toii and the second hy ugamayati ; and Mamh, which is here left 
unexplained, is there ^mvasya Indrah. 

* When carried off by the Pmu, see i. 6. 5 ; i. 11. 5. 

^ Le. as they make the oblation to thee in the fire. 



108 


Kia-VEDA SAJSTHITl. 


Varga xt,iii. 7. "W hen praises are addressed to Indea by the 
men of the five classes, ho destroys tbeir enemies 
by his might; he, the lord, is the abode of the 
■worshipper’s homage. 

8. This praise is thine, for thou hast achieved 
those exploits; thou hast guarded the road of our 
chariot-wheel (to the sacrificial rite). 

9. When the various sustenance, given by Indea, 
the showerer, is obtained, all men step out with 
wide strides for (dear) life ; they receive it 'as cattle 
barley. 

10. Presenting our praise, and desiring protec- 
tion, may we with you (0 priests) be lords of food, 
to offer sacrifice to (Indea) attended by the Maetjts. 

11. Hero, by our hymns we offer praise to thee, 
who appearest at the time of sacrifice, and wearest 
auspicious splendour ; -with thee as our ally may we 
conquer (our enemies). 

12. The Eudeas, the showering clouds, and 
(Indea) who rejoices with us in the battle- 
challenge which brings Veitba’s destruction, and 
who comes in his might to the reciter and singer 
of his praises, — may these gods, with Indea at their 
head, protect us.^ 


^ Sayana gives an alternative explanation of the first part of 
this verse, ^‘May the showering monntain-like (or ^filling/ 
^ gratifying ’) MaruU^ the sons of Eudra^ allies in the battle- 
challenge which brings Vritrah destruetlon,’^ This verse also 
occurs in Yajur Veda, xxxiii. 50, but Mahidhara’s Commentary 
differs widelv from Saya^a’s. the gods who shower 



SIXTH XSHTAXA — ^FOURTH ADHYIta. 109 


SlkiA V. (IXIV.) 

The J^isM is the same ; the deity is Inbea; the metre is GdyatrL 

1. May our praises extilarate thee ; thunderer, Varga XLiv, 
make food for us, destroy the haters of the 
Brahmans.^ 

2. Crush with thy foot the Paots who ojffer no 
oblations; thou art mighty; there is none soever . 
like imto thee. 

3. Thou, Indea, art the lord of the Soma effused 
or not effused, thou art the king of all men.*^ 

4. Come hither, come forth from heaven to our 
dwelling, shouting for the sake of men;® thou fillest 
both heaven and earth/ 


wealth upon us, the Rudras^ and those who have stated festivals 
{farvatdh)j who are unanimous in the battle-challenge for the 
destruction of Vritra, — may these gods with Indra at their bead 
protect us and him who recites or mutters the praises, or, having 
accumulated wealth, ojffers oblations.” The St. Petersburg Piet, 
translates the clause yah sammte stmate dJidyi pajra Indrajyesht^d 
asmdn avantu devdh, in pretty close agreement with Sayana^s 
interpretation as followed in the text. Pie hotter nait Indra 
an der Spitze, der zu Gunsten des Anrufenden und Lobenden 
sich feist macht (oder ' feist ^ d. h. ^kraftig ist/) mogen uns 
gnadig sein.” 

i Sdma Veda, I. 3. 1.1.1; 11. 6. 1. 3. 1. 

* Verses 2, 3 occur in Sdma Veda, II. 6. 1. 3. 2, 3. 

^ Another interpretation is, Come hither, and (having accepted 
the oblation) proceed gladly, praising the sacrificer (so. dki for 
divam), 

* Sayapa adds, ‘*with splendour or with rain.” 



no 


Ria-VEDA. SANHITl. 


5. Do ttou burst, for thy worshippers, the gnarled' 
cloud with its hundreds and thousands of showers. 

6. We invoke thee when the Soma is effused by 
day, we invoke thee by night ; fulfil our desire. 

Varga XLV. 7. Where is that ever-youthful showerer,® strong- 
necked and bowing to none ? what hymner worships 
thee?® 

8. To whose offering does the showerer come down 
pleased ? who can praise Indea. ? 

9. In what character, 0 slayer of Tritea, do the 
sacrificial offerings honour thee, or the brave praises 
in the hymn ? WTio is nearest (in time of battle) 

10. For thee is this Soma effused among men by 
me of mortal race;® draw near, hasten, drink it. 

11. This is thy beloved most exhilarating Soma 
which grows in the Sarganavat Lake® by the Sushomd 
river in the Arjikiya country.'^ 

^ Farvata and giri both mean as well as “mountain”; 

but as the former is a yogarudha fada (i.e, a compound term 
whose parts, when it is analysed, have the same meaning as the 
whole), it is here taken in its analysed sense as “having 

knots,” “gnarled.” 

* So Sayana, but usually vrishalha means “a bull.” Por 

tuvtgriva, cf. i. 187. 5. * Sdma Veda, I. 2. 1. 5. 8. 

^ Sayana takes it thus, adding yuddhe to ha u bwU antamah. 
But it would have seemed more natural to connect these words 
with the preceding sastre. 

* SayajQia explains mdnmhejme by magi (but cf. i. 48. 11), and 
jpitrushu by mmmhyeshu madhye or Fiirmdmmu rdjam* 

* Cf. viii. 7. 29. — Sayana seems to have read adhi sritah for 
adhi priyah ; he places this lake in the back part of Xurnkshetra. 

’ Sayapa adds that the Soma thus grows in a very distant 




SIXTH ASHTAKA — FOHETH ADHYATA. Ill 

12. Come to-day, Indha, hasten, drink this grate- 
ful ^ Soma for our great -wealth, and for thine own 
foe-crushing exultation.® 

St5kia YI. (IXT.) 

The deity, the Rishi, and the metre the same. 

1. "Whether thou art inyoked by us, the leaders Varga XL?i 
of rites, from the ease, the west, the north, or the 

south, come hither quickly "with thy rapid steeds.® 

2. Whether thourejoicest in the ambrosia-fountain 
of heayen, or in some other heayenward-leading 
sacrifice (on earth), or in the ocean-like firmament 
of the waters;* 

3. Indea, by my praises I inyoke thee, great and 
strong one, to drink the Soma, as a bull to eat (his 
fodder). 

4. Let thy steeds, Indea, bearing thee in thy 
chariot, bring hither thy might, (may they bring 
hither) thy splendour, 0 diyine one. 

country' (sciL to one in the South of India). According to Yaska, 

NtruUa, ix. 26, Arjlkiya is a name of the Yipas ; see Professor 
Eoth’s Lit. and Hist, of the Yeda, pp. 137-140. 

^ Sayana explains cJidru as charanasila^ ** quickly moving;^’ 
hut in ix. 61. 9 he explains it as Italy dna-marinj^a. 

* Sayana takes ghrishvi as iatrundm gharihanasila \ it more 
probably means ‘lively,’* ^‘vehement.’' 

® The first part of this Terse occurs in Sdma Veda, I. 3. 2. 4. 7 ; 

11. 5. 1. 13. 1. 

^ AndJias properly means ^^food;” according to S%ana it here 
implies water as the cause of food. Yadvd samudre andha%a$ 
might mean, ‘‘or in the 



112 


BI0-VEDA SANHIll. 


6. Indba, thou art invoked, thou art praised, the 
great, the strong, the wielder of sovereignty ; come 
hither and drink our libation. 

6. Bearing the effused Soma and the sacrificial 
food, we invoke thee, IndIba, tu sit on our sacred 
grass. 

XL^l, Because thou art common to many worshippers, 

therefore, Indra, we invoke thee.^ 

8. The priests have milked tor thee with their 
-stones this nectar of the Soma] drink it, LsnEA, 
well pleased. 

9. Do thou, the lord, pass by all other worshippers 
and come quickly to us, and bestow on us abundant 
food.® 

10. May (Indra) the king give me cows adorned 
with gold ; 0 gods, let not MagUavan be harmed. 

11. Upon a thousand cows I obtain gold,® abun- 
dant, delightful, wide-spread, and pure. 

12. Plunged as I am in sorrow, my children,^ by 
the favour of the gods, obtain food, and are blessed 
with abundance in a thousand cattle. 


^ Sc. we invoke thee before the others. 

* Sravas may also mean “ glory.*’ 

^ 'The Scholiast seems to explain this as if the cows came as it 
were laden with gold from Indra. 

* Say ana takes napdtah as a genitive singular 

and would understand the verse, destitute of a protector as I 
am and plunged in sorrow-, (my dependents) by the favour of the 
gods,” etc. But it is better to take napdtah as a nominative 
plural. 



SIXTH ASHTAKA. — FOXIETH ADHTATA. 113 


SfeA vn. (LXVI.) 

The ^i»M is-KAu: the son of PBAoiiHi.; the deity isTiroBA; the 
metre is Prdgdtha, exeept in tlie last Terse, vliere it is Anush- 
fuhh, 

1. Thronging together, (worship) for your pro- 
teetion Indra full of niight and the revealer of 
wealth ; (worship him), chanting the Brihat Sdman 
at his sacrifice wherfi the Soma is efifused ; I invoke 
him as (men invoke) a beneficent master of a house- 
hold.i 

2. He, the handsome-jawed, whom, in the intoxica- 
tion of the Soma, the fierce (demons) withstand not, 
nor the firm gods, nor mortal (men),-=-who confers 
glorious wealth on him who reverently praises him, 
offers the Soma, and sings hymns 

3. He, Sakra, who is the purifier (of his worship- 
pers), and well-skilled in horses, who is wonderful 
and golden-bodied,® — He, Indra, the slayer of 


' Sima Veda, I. 3. 1. 5. 5 ; 11. 1. 1. 14. 1. 

^ Sdma Veda, II. 1. 1. 14. 2, but reading madeshu sipram for 
made smipram , — Sayana does not explain ddritya ; but the St. 
Petersburg Diet, derives it from dri, ‘^to tear,’’ in the sense of 
“aufthuend d. h. mit offener Hand;” but Henfey prefers the 
usual meaning, and renders it “ ehrfurchtsvoU.” The yaji in 
the printed commentary should probably be placed before ddtd, 
cf. var. Lect. Adritya can hardly be taken with maddya, as it 
is always construed with the accusative; but it may apply to 
Indra, i,e, who with favouring regard confers,” etc. (cf.i. 103. 6). 
Made also can hardly be ether than a locative, though Sayana 
takes it as a dative, and seems to connect it with ddritya, 

® This is a very obscure stanza. Sayana explains mfikshal^ hy 
YOL. Y. I 



114 BIG-YEDA SANHITA. 

Vbitra, shakes the hiding-place of the numerous 
herd of kine.^ 

4. He who verily pours forth to the offerer the 
buried wealth accumulated by many,^ he, Indea, 
the thunderer, handsome-jawed, borne on bay steeds, 
does as he pleases, (when propitiated) with sacrifice.® 

5. Hero, praised of many, what of old time^ thou 
didst desire from thy votaries, that, Indea, we hasten 
to bring to thee, — oblation and recited prfiise. 


stoirindm sodliahah or paricharaniyah^ and aswyak as ma>ahu- 
salahi Dut he adds another explanation, which takes the two 
words together, as aswah prahMUtak^ a well- washed horse.’^ 
Again, he explains Mjah as adhhutak, ‘ ' wonder ful,^^ but this 
seems only based on an etymological guess, him asya kathamjdta 
iti vachandt. The St. Petersburg Diet, takes mrihsha as a curry- 
comb or some such instrument, Striegel, Kamm oder ahnlich,*’ 
(‘^Indra wird mit einem kratzenden Werkzeuge verglichen, das 
den Yerschluss der Heerde aufreisst^’), and Mja as some similar 
instrument. 

^ Here, again, we have an obscure word in apavriti, Sayan^a 
explains it as apamranhjam^ ‘^tobe opened,” referring apparently 
to the* cave of the Panis (i. 6. 5). 

* The Sanhita text reads puru-samlliritam as a compound; 
Say ana in his Comm, divides the two words, ‘^the buried wealth, 
plcrtcous and accumulated.” He takes the wealth as the accu- 
mulated stores from former sacrifices. 

^ Sayana says that sacrifice is here the upMhi or necessary 
preliminary condition. 

^ Siiyana makes the construction rather complicated by taking 
chid ‘‘as” {upamdrtJiej Hirukta, i. 4), “as of old time (thou 
received’ st) from thy votaries, so now we hasten to bring thee 
what thou didst desire.” 




SIXTH XSHTXKA — ^FOURTH ADHtIyA. 115 

6. Bearer of the thunderbolt, invoked of many, varga xiix. 
radiant, drinker of the Soma, be present at onr 
libations for thy exhilaration; for thou art an 
abundant giver of desirable wealth to him who 

utters thy praises and effuses the Soma. 

7. To-day and yesterday we have here refreshed 
him, the thunderer ; bring to him to -day our libation 
effused for (success in) battle;^ let him now hasten 
hither on hearing our praise. 

8. The® obstructing robber, the destroyer of tra- 
velling enemies,® is obedient to him in his ways 
hasten, Indea, (drawn) by our gorgeous rite, wel- 
coming this our hymn. 

9. "What act of might is there, imperformed by 
IxDRA ? Who has not heard of his famous (heroism) ? 

He, the slayer of Yeitea, (is renowned) from his 
birth. 

10. When were his mighty forces ever languid ? 

When was aught undestroyed before the slayer of 


' Sdma Veda, I. 3. 2. 3. 10 ; II. 8. 2. 13. 1 ; but reading samrn 
for samand. Sayaria takes the latter word as moaning “for 
battle,” but it is properly an adverb. T'he St. Petersb. Diet, 
translates it here, “ in gleieher "Weise.” 

® 8dfm Veda, II. 8. 2. 13. 2. 

’ This is Sayapa’s interpretation of vrikas chid vdrana urdma- 
fhih (thus eonneoting the last word with the etymological root 
wr, “to go”); but Yaska (hfirukta, v. 21) takes the words 
literally, “the obstructing wolf, destroying the sheep,” which 
is far preferable. 

‘ Vayuneeku may also mean pryndneshu, “in his counsels.” 



116 


Eia-VEDA SANHUi. 


Vmtra? Indra by his energy overpowers all the 
huckstering usurers who see only thui world’s days.’ 

Varga L. H- Indea, slayer of VMmi., invoked of many, 
we, thy many worshippers, cijBEer new hymns to thee, 
thunderer, as thy wages.® 

12. IinjEA, doer of many great deeds, (other 
worshippers) invoke the manifold hopes and pro- 
tections which abide in thee ; but rejecting the 
enemy’s oblations, come to us, bestower of dwellings; 
0 mightiest, hear my appeal. 

13. Indba, we are thine, therefore we, thy wor- 
shippers, depend on thee; other than thee, Mag- 
HAVAN, invoked of many, there is no giver of 
happiness. 

14. Deliver us from this poverty, hunger, and 
calumny; give us (our desire) by thy ptotection and 
wondrous working ; 0 mightiest,® thou knowest the 
right way. 

15. Let your efPased >S(?7wa-juiee be only (for 
Indea); 0 sons of Kali, fear not; that malignant 
(spirit) departs, of his own accord he departs. 

^ Cf. ITirukta, vi. 26. The text may also he interpreted 
“usurers and hucksters.” Aha/rdrisah, lit. “seeing the day,” 
is explained as seeing only the light of this world and dwelling 
in deep darkness after death. The Schol. refers to Manu, viii. 1 02, 
for a censure on usurers and traders. 

® Sajana remarks that the use of wages as an illustration is 
not inappropriate, as both the hymns and the wages are given 
by a definite rule {niyamena), 

® Sdyana explains sacTiuhtha in iv. 20. 9. as atisayena prdjna, 
and in iv. 43. 3. saMimattara. 



SIXTH ASHXAKA. — ^FOHBTH ADHYItA. 117 


Si5kta VIII. (LXVII.) 

The Rishi is Mawa the son of Sammada,* or MIitya the son of 

Mixha and VAntoA, or some fishes {maUy&h) caught in a net. 

The deities are the A^mttas ; the metre is &&yatrL 

1. We solicit for protection those Kshatriyas, the Targa Li. 
Ahittas, who bless (their votaries) abundantly to 

the attainment of their desires. 

2. May the Adilyas^ Mitra, Vaeota, and Aeya- 
MAH, bear us across our distress, as they know it 
well. 

3. To those Adityas belongs wonderful wealth, 
worthy of all praise, (laid up) for the offerer of 
oblations and the sacriflcer. 

4. Te are great, Yartota, Mitra, and Aetamah, 
and great is your protection j your protections we 
implore. 

5. Adityas, hasten to us ere our death, while we 
are yet alive; where ““ are ye, hearers of prayer? 

6. Whatever wealth, whatever dwelling is yours 
(to give) to the wearied offerer of libations, — ^with 
these speak to us a kindly answer. 

7. Great, 0 deities, is (the guilt) of the sinner, 
but to the sinless is happiness; Adityas, ye are 
void of sin. 

8. Let not the snare bind us; may Indra, the 

^ See Prof. Aufrecht in his edition of the Big Veda, p. 477, 

(but cf. Prof. Miiller^s transl. Pref. p. Ixiv). 

® Sayana takes Izai as he, *‘who?’* but the Nirukta (vi. 27) 
explains it as hwa. 



118 


ElO-TEDA SANHIli. 


renowned, the subduer of all, deliver us for a glorious 
act. 

9. 0 deities, ready to protect, molest us not with 
the destructive net of our wicked enemies.^ 

10. I address thee, who givest abundant delight, 
the great goddess Anm, for the attainment of my 
desire. 

Varga Liii. H. Thou protectest on every side ; let not (the net) 
of the destroyer hurt our children, in this shallow 
water full of mighty offspring.® 

12. Wide-traversing, far-reaching goddess, put 
forth thy power to come to us, innocent ones, that 
our children may live. 

13. Ye who are the heads of men, unharming, 
and of self-sustained glory, who, benevolent ones, 
protect our rites, 

14. j£dityas, deliver us from the jaws of the de- 
stroyers like a bound thief ; 0 Aniri, (deliver us), 

15. Adityas, let this net, let the malevolent design 
turn away from us innocuous. 

Varga Liv. Bountcous Adityos, by your protections we 

have continually possessed enjoyments from of old. 


* Saya^a gives another interpretation of this verse, taking 
aWitpramrihsTiata from mrij instead of mris. “Let us not (he 
tormented) by the destructive net of onr enemies, deKrer us 
from it.” 

® Sayana takes ugraputre this as a loo. agreeing ■with “water”; 
the St. Petersburg Diet, as a voo. agreeing with Aditi, “0 mother 
of mighty children.” 



SIXTH ASHTAKA. — TOHR-TH ADHYITA. 


119 


17. Wise deities, keep away from us, that we may 
live, the many doers of sin who come against us.’^ 

18. Aditym and Anm, let that which releases 
us® as a prisoner from his bond, he ever the object 
of our praise and worship. 

19. Not to us is there strength enough to hurst 
from this (net) ; 0 Adityas^ do you grant us your 
favour. 

20. Let not this weapon of Vivaswat,® this net 
made with hands, Adittas, destroy us before old 
age.^ 

21. Adityas, utterly destroy our enemies, destroy 
wickedness, destroy the closely drawn net, destroy 
evil everywhere. 


^ This verse might he better rendered, “0 wise deities, ye help 
to life many a one who tx^tns from sin.^^ 

^ According to Sayana, this may be either the net or your 
favour. In the former case the net itself is supposed by the 
favour of the gods to become as it were the instrument of 
deliverance. 

2 i.e. Yama, properly the son of Yivaswat. 

^ Sayana says ^purd^ piirm tddnimy sarmdet^arihah, 
^jarma* iddmm firndriy ‘4et it not destroy us, now and of old 
infirm;’’ but this seems needlessly artificial. 



120 


RIG-TEDA SANHITi. 


FIFTH ADHYAYA. 

MANpALA Till. Continued. 

ANUVXeA VII. Continued. 

SiJkxa IX. (LXYIII.) 

The ^ieU is PbitaMedha of the race of ANetRAS ; the deity of 
the first thirteen verses is Indea, and of the six last the gift 
of Busha and Aswambdha; the metre of the first, fourth, 
seventh, and tenth verses is Anusktubh, of the remainder 
GdyatrL 

Targai. 1. Most powerful Indra, protector of the good, 
we bring thee here, rich in hehieTements and subduer 
of -enemies, as a car for our protection and weal.^ 

2. Great* in power, rich in deeds, mighty one, 
adorable,® thou hast filled (all things) with thy 
universal majesty. 

3. Thou^ mighty one, whose hands in thy might 
grasp the all-pervading® golden thunderbolt. 

4. I invoke (Indra) the lord of that might which 


^ 8dma Veda, I. 4. 2. 2. 3 ; II. 9. 1. 3, 1 (with a slight 
variation). 

® Sdma Veda, II. 9. 1. 3. 2. 

® Mate is left unexplained hy Say ana, unless pitjaniya, ‘ ador- 
able/ is its interpretation; he explains it as etotamya in viii. 18. 
7. The St. Petersburg Bjlct. reads mswaydmati as an epithet 
of Indra, ‘‘der iiberall seine Gedanken hat.’’ 

^ Sdma Veda, II. 9. 1. 3. 3, 

® Jmdyantam Sayana explains as prithwydm sarvato vydpnu- 
vantam, the St. Petersburg Diet, as ^‘bahnbrechend,” 



SIXTH ASHTAXA — ^FIFIH AbEY^YA. 121 

subdues all enemies and bows to none, — (I invoke 
him) followed by your onsets as his soldiers and 
(surrounded) by the protection of your chariots 
(0 Maruts)} 

5. (I invoke him) to come to our help, whose might 
ever waxes more and more, — ^to whom men appeal 
for aid in various ways in battles. 

6. (I invoke) Indea, the unlimited, worthy ofvaiga 
praise, the mighty, possessing excellent wealth, the 
lord of treasures (for his votaries). 

7. To him, to him, Indea, do I direct my praise, 
that he may quaff the Soma to my great gain, — ^to 
him, the bringer of success, who rules over the 
praises of the offerers at the opening of the sacrifice.^ 

8. Thou mighty one, whose friendship no mortal 
reaches, whose might no one attains. 

9. Protected by thee, 0 thunderer, with thee as 
our ally, may we win great wealth in battles, that 
we may bathe in the water and behold the sun.® 

^ Sdma Veda, I. 4. 2. 3. 5. The construction of the latter part 
is obscure. Sayana gives another interpretation, which takes 
mh as applying to the sacrificers instead of the Maruts ^ invoke 
him to come with his protections in the onsets of j’^our soldiers and 
chariots/’ This partly agrees with Benfey, ‘*Euren G«hieter 
allherrschender und unheugsamer Gewalt ruf ich durch Lieder, 
dass er schiitzt die Menschen und die Wagen.” 

^ Sayana explains piirvyam as yajna-mukhasthdm^ but it might 
be taken in its usual meaning ‘^ancient/’ 

® These words apsu siirye are explained by S^ana, ‘‘that we 
may perform our accustomed bathings in the water, and, when 
the sun is risen, may set about our accustomed tasks/’ 



122 


rtIG-VEDA SANHITA. 


10. We addxess thee vith sacrificial gifts, (we 
address) thee with songs, 0 Indea most worthy of 
song, as thou hast protected me, the offerer of many 
praises,^ in battles. 

Varga III. H. Thou, the thunderer, whose friendship is 
sweet, sweet too is thy liberality, and thy sacrifice 
pre-eminently to he performed. 

12. Give ample (wealth) to onr own selves,^ give 
ample (wealth) to our children, give ample (wealth) 
to our dwelling, — grant us (our desire) that we may 
live. 

13. We solicit a spacious (road) for our servants, 
a spacious (road) for our cattle, a spacious road 
for our chariot, and (an abundant) sacrifice. 

14. Six princes come to me in pairs, bearing 
pleasant gifts, in the exhilaration of the Soma. 

15. I receive two straight-going steeds from In- 
DEOTA, two bay from the son of Riksha, two roan 
from the son of Aswamedha.* 

Varga rv. 16. (I receive) two steeds with excellent chariots 


* JPurumdypam^ lit. possessing much wisdom.’’ The St. 
Petersburg Diet, takes it as a proper name. 

* Sawana here explains tanve tme as dtmajdya taPputrdya^j 
but in Ti. 46. 12 and vii. 104. 10 he explains it as given in the 
translation. 

® These princes with their respective fathers are the six of 
V. 14. The sons of Riksha and AswamedJia had originalljr com- 
menced the sacrifice, but Indrota and his father AtitMgva came 
to see it and added their gifts. The sons- alone are mentioned ; 
the son is the father’s second self, pUriputrayor abhddt. 



SIXTH ASHTAKA — FIFTH ADHTAYA. 123 

from the son of Atithiqva, two with excellent reins 
from the son of Eiksha, two with excellent orna- 
ments from the son of Aswambdha. 

17. I have received together ^ (with my other gifts) 
six horses with their mares from the pious Indeota, 
the son of Atithigva. 

18. Among these straight-going steeds is numbered 
a mature roan mare with excellent reins and whip.^ 

19. 0 princes, givers of food, even the lover of 
calumny has thrown no censure on you. 

StfETA X. (LXIX.) 

The Rishi is the same ; the deity is Iitbea, except in the eleventh 
and twelfth verses ; in the former half of the eleventh it is the 
Viswe devdhj in the latter half and in the twelfth it is Yaeuna. 

The metre of the second verse is TTslinik^ of the fourth, fifth, 
and sixth Gdyatrif of the eleventh and sixteenth RanHi, of the 
Seventeenth and eighteenth Brihaiij of the rest Anushtulh 
1. Present your sacrificial food with a threefold Varga 
song of praise to Indh,® gladdener of heroes; he 
will bless you in your religious rites to the accom- 
plishment of your sacrifice.^ 


^ SacMy i.e. together with the gifts of Eiksha and Aswamedha, 
The SchoL remarks that the use of this word implies that Indrotds 
gift is incidental and no part of the original sacrifice. 

* Sdyapa takes hasdvati as driptd, ‘‘proud/’ “spirited.” 

* The SchoL explains this as Indra, “he who rules {ind) or 
bespinkles {und) with rain.” Trishtulham rather means here a 
song of praise generally. 

* Bdma Veda I. 4. 2. 3. 1 (with vandad-virdya for mandad- 
virdya). Sayana here takes purandhyd as lahuprutynayd^ hut in 
vii. 97 9 he took purandhtl^ as iakwir stutzh. 



124 


RIG-TEDA SANHITi. 


2* ^(lEvoke) for yourselves the author of the 
daws,^ (I invoke) for you the roarer of the rivers ; 
(I invoke) for you the lord of the inviolable ones;^ 
(0 sacrificer), thou desirest kine. 

3. These white ^kine, giving milk like wells, mix 
the Soma for him at the three oblations, rising (in 
consequence) to the brilliant home of the sun,® the 
birthplace of the gods.^ 

4. Worship with thy praise, as he himself knows, ^ — 
that lord of kine, Iotra, the son of truth,® the pro- 
tector of the good.^ 


^ Sdma Veda, II. 7. 1. 9. 1. Benfey translates it der Mor- 
genrdthen Sanger, Sanger der immer nahenden, den Herm der 
unverletzbaren, der Kiih’, begelirest dn fiir enoli/’ 

* JVada is here explained ut^ddalca ; Ind/ra is called the author 
of the dawns as being identified with the sun, as one of the twelve 
Adityas. 

^ Aghnydndm, sc. cows. 

* Or brindled,” prisni being sometimes explained as suMa 
and sometimes as ndndvarm. 

® Sayana adds, It is well known that cows attain heaven by 
being of use to the sacrifice.” 

® This verse occurs in the White Yajur Yeda, xii. 55, and is 
there %us explained by MahidKara, These various heaven-fallen 
(waters), liquid and rich in food, mix the Soma for this sacrifice 
in the birth-place of the gods {i,e. the year, sc. year by year), at 
the three bright oblations.” 

Sayana explains yathd vide here as yathd swdtmdnam stuta- 
^raMram jdndti, but iu 9. 106. 2 as yathd lohe jndyate, 

® Or “son of the saciifice.” 

® Sdma Veda, 1. 2. 2. 3. 4 ; II. 7. 1. 1. 1. 



SIXIH ASriTAKA— ilTTH ADHTITA. 126 

6. Ijet the brilliant bay (horses) drop him down 
on the out gtass, where we will hymn his praise.^ 

6. The cows have milked the intoxicating draught 
for Indra, the thunderer, when he finds it near him.® 

7- When Indra and I ascend to our home, the 
world of the sun, then, having drunk the sweet 
(Soma), let, us be united in the twenty-first, sphere 
of the (universal) fnend.® 

8. Worship Indra, worship him pre-eminently, 
worship him, ye of the family of Priy^medha ; let 
your 'sons also worship him; worship him as a 
strong city.* 

9. The drum® utters its sound, the leacuem guard 
twangs, the tawny bowstring leaps to and fto ; let 
the hymn be raised to Indra. 

10. When the bright fertilizing rivers* flow with 
diminished waters,'^ then take the overflowing Soma 
for, Indra to drink.® 

> Ihid. IL 7. 1. 1. 2. 

» Ibid. II. 7. 1. 1. 3. 

* The Bim. is the friend of all beings, and his sphere is the 
twenty-first according to the Aitareya Br^ihmana, i. 30, ^^twelve 
are the months, five the seasons, three the worlds, yonder snn is 
the twenty-first.*’ Cf. Satap. Brahm. I. 3. 6. 11 ; Chhdnd. 
XJpan. ii. 10. 5. 

* Sdma Veda, I. 4. 2. 3. 3. 

® Sayana only says ^^gargara, a kind of musical instrument.” 

® The word enyah may also mean “cows,” — ».a. “when the 
white nailch cows come with scanty milk ” 

^ Sc. from an absence of rain. 

« The great difficulty here consists in the two words aim^ch 
ephurah and apmphuram. SAyapa seems-to prefer an interpreta- 



126 


aiG-VEDA SANHITl. 


Varga VII. 11. Indea drank (the Soma), Aein drank it, me 
Viswe Devdh were gladdened ; let Yaeuna fix his 
dwelling here; the waters^ have praised him as cows 
(low) meeting their calves. ' 

12. Thou art a glorious god, Yaetjna, across 
whose palate the seven rivers keep pouring as a 
fair-fiowing (stream) into an abyss.® 


tion (thougli he also gives that in the text) which makes hoth 
these words equally mean pravriddha^ when the bright fertiliz- 
ing rivers (or the white milch cows) flow with full waters (or 
with distended udders), then take, etcJ' In vi 48, 11 he ex- 
plains dhmum Bfijadhwam anapasphurdm as ‘‘release the cow 
unobstructed,’^ anapahdd7ianiydm\ and in iv. 42. 10, idm dhendm 
dhattam anapasphurantkm as “grant us that cow (riches) un- 
injured,” anavahinsitdm. But Mahidhara in his comm, on this 
last verse in the White Yajur Yeda, vii. 10, explains anapasphu- 
rantim as “not going to another,” “not running away,” 
which will give a good sense in afl the passages (cf. Prof. 
Goldstiicker’s Diet). Similarly, the St. Petersburg Diet, 
translates anapasphurah as ‘'not struggling against being milked,” 
and apasphuram as “bursting forth,” t.e. “when the white milch 
cows come without starting away, then take the gushing Soma 
for Indra to drink.” 

^ Another interpretation of dpah is “hymns,” from a forced 
derivation, dpana-sildh, 

^ The last words Burmyam susUrdm im are left unexplained 
in the Comm. ; I have followed Yaska’s interpretation, MruUa, 
V. 27. Sayana has given a current metaphorical explanation of 
them in his Introd. vol. i. p. 38, where they are quoted as applied 
by the grammarians to enforce the need of studying grammar, the 
seven rivers being taken to mean the seven declensional affixes (cf. 
Ballantync’s Mahdhhdshya, p. 34, where another explanation 
is offered, “ across whose palate the seven rivers keep flowing as 



SIXTH ASHTAXA — FIFTH ADHTIyA. 127 

13. He who directs towards the worshipper his 
well-yoked prancing steeds, — he, (Ihdba), the swift 
hearer of blessing, (produces) rain, — he, who being 
comparable only to himself^ is delivered (from all 
his enemies). 

14. Saxba verily overpowers ; Indba overpowers 
all his enemies ; he, worthy of love, abiding beyond, 
cleaves the cloud smitten* by his thunder- voice. 

15. (Indra), like a young boy, has motmted his 
splendid chariot; he makes ready® for his father and 
mother the great deer-like many-functioned cloud. 

16. Handsomed-jawed(IirDRA), householder, mount 


(fire penetrates and purifies) a beautiful perforated iron image’’). 
Sayana, however, here takes the seven rivers as the Ganges, etc., 
and Yaruna’s palate as the ocean. Prof. Roth takes skrmyam 
smJiirdm as fern. acc. agreeing with Mlcudam, ‘‘welchem die 
sieben Fliisse zustrdmen, wie in einen schaumenden hohlen 
Schlund.” 

^ Sdyana obscurely interprets upamd as upamdna-lhkta. The 
St. Petersburg Diet, takes it as an adverb, ‘‘in close proximity.” 

® The words odanam $achyamdnam would usually mean “rice 
when cooked;” but S%ana takes odam as “a cloud” on Ydska’s 
authority (l^aigh. i. 10), and pacJiyamdna as tddyamdnaj but cf. 
the next verse. 

® Here Sdyana seems to take pach in itS' usual signification, 
“to cook, to mature;” he explains it as vrishtyalUmukJiam 
IcaroU^ “Indra makes the cloud ready for raining.” Mrigaj 
“deer-like,” he explains as “wandering hither and thither like 
a deer,” or “to be sought by all.” Perhaps we might translate 
the line as a rude metaphor of primeval times, “ he roasts (with 
his thunderbolt) the wild mighty buffalo (the cloud) for his 
father and mother.” 




iUG-VEBA SANHITi,. 


12 § 

thy golden chariot; then iet us meet mounted together 
on that bright thousand-footed brilliant auspiciously- 
moving sinless (car) 

17. (The priests), presenting praise, thus -worship 
that self-resplendent (Indra) ; they obtain his well- 
stored wealth, when (his horses^) bring him on his 
way for the offering. 

18. The Peitamedhas have reached the ancient 
dwelling-place of these deities, having strewed the 
sacred grass and placed their oblations after the 
manner of a pre-eminent offering.’* 


ANUVAKA VIII. 

ADHYAyA Y. Continued. 

StkTA I. (LXX.) 

The ]^isM is FcEraAiaiAN of the race of Angieas; the deity is 
Indaa; the metre of the first six verses is Prdfdtha, of the 
next six Brihatk., of the thirteenth Ushnih, of the fourteenth 
Anushfubh, of the fifteenth Pwa-ushnih. 

Varga VIII. ^ P^aise that Indea who is the lord of men. 

who proceeds Irresistible in his chariots, the breaker- 
through of all armies, the pr6-eminent one, the slayer 
of Veitea.® 

'■ Or “ their praises.” 

* JP&rvdm mu prayatim ; Sayana explains pkrva by mukhya, 
“principal,” and arm, by lahMkritya. But it might mean, 
“ after the maimer of former offerings,” cf. i. 126. 5. 

“ Sdrtia Veda, I. 3. 2. 4. 1 ; II. 3. 1. 15. S4yana explains 
tarutd by t&rakaTi, which may mean “deliverer;” in viii. 1. 21 
he explained it by jetd, “ conqueror.” 



SIXTH ASHTAKA— FIFTH' ADHTiTA. 129 

2. ^ Phruhanmah, honour that'IinjEA for thy pro-* 
tection, for in thy upholder there is a twofold mighl;;* 
he holds in- his hand (to smite his enemies) the 
glorious thunderbolt great as the sun in heaven. 

3. ITone can touch him by his deeds, who has 
made Indea his Mend by sacrifices, — (I ndea) ever 
giving fresh strength, to be hymned by aU, great, 
unconquered, of ever-daring might.® 

4. ^(T laud) him who is not to be withstood, the 
mighty, the conqueror in hostile hosts ; whom, when 
he was bom, the strong rushing cows® welcomed and 
the heavens and the earths® praised. 

5. Ihdea,^ were there an hundred heavens to com- 
pare with thee, or were there an hundred earths, — 
0 thunderer, not even a thousand suns would reveal 
thee,® — ^yea, no created thing would fill thee, nor 
heaven and earth.® 

* Sdma Veda, II. 3. 1. 16. 2, but mth mahdn devah'for maho 
dive. 

* To smite thy enemies and to favour thy friends. 

® Sdma Veda, I. 3. 2. 1. 1 ; II. 4. 2, 8. 1, -with a slight 
variation. 

* Sdma Veda, n. '4. 2. 8. S, with for hehdmd^. 

Benfey conjectures that these eows are the Maruts, the sons 

of Pfi^ni ; Sdya^a aUows another interpretation, ‘ ‘ mankind offer- 
ing oblations of clarified butter, etc.’’ 

* The plural is used, because, according to a text, “the worlds 
are threefold,” trwrito hMTj,. 

» Sdma Veda, I. 3. 2. 4. 6; H. 2. 2. -11. 1- 

* SAya^a compares Kafha XJpan. v. 15, “ihere (in Brahman) 
the sun shines not.” 

* SAya]aa compares CKkdndogya Vp. iii. 14, “the soul within 

VOL. V. K 




130 


RlG-VKDi. SANHITi. 


Varga IX. 6. Mightiest shovrerer (of blessings), thou hast 
filled all (our hosts) with thy vast bountiful power ; 
O Maqhavah, thunderer, guard us with thy manifold 
protections, (when we march) against the well-stocked 
cowpen of our enemies.* 

7. 0 long-lived Inbea, the mortal who has not 
thee as his deity obtains no food ; (he who praises 
not) that steed-borne Imoba, who yokes to his car 
the two variegated, who yokes the two bay ste^ds.^ 

8. Great (priests), worship that Indea who is 
propitiated by gifts;® who is to be invoked in the 
shallows and in the depths, and who is to be in- 
voked in battles. 

9. 0 hero, giver of dwellings, raise us up to enjoy 
abundant food ; raise us up, Magjblavan, for abrmdant 
wealth ; raise us up, Indka, for abundant fame. 

10. Indea, who delightest in offerings, thou sat- 
isfiest us abundantly with (the possessions of him) 
who despises thee ; 0 thou possessed of vast wealth, 
shelter us between thy thighs ; thou smitest down 
the Ddsa with thy blows. 


my heart is greater than the earth, ^eater than the sky, greater 
than the heaven, greater than all these worlds.” 

» SArm Veda, II. 2. 2. 11. 2. 

* Sama Veda, I. 3. 2. 8. 6, with tad for dpad, daaah for 
etasi, and indro hari for hari indraJ}. S^ya^a’s comm, on this 
verse seems to be corrupt. 

■* DAndya aahhanim, lit. “who follows for a gift.” 



SIXTH ASHTAXA — FIFTH ADHYITA. 


131 


11. May thy Mend, Parvata,^ hurl down from Varga 
heaven him who follows other rites, the enemy of 
men,® him who offers not sacrifice and who worships 
not the gods ; may Pa^vata hurl the Dastu down 

to the stern smiter (death). 

12. Most powerfal Indra, in thy favour towards 
us, tahe these cows in thy hand, as Med grain, to 
give to us; yea, take them twice in thy favour 
towards us. 

13. Associated priests, give good heed to the 
sacrifice, for bow can we (worthily) perform the 
praise of (Indba) the destroyer, who is the recom- 
penser of enemies,® the sender of reward, the un- 
vanquished ? 

14. Indea, the common object of our worship, 
thou art praised by many sacrificing Rishis ; for it 
is thou, destroyer of foes, who thus givest calves in 
succession to thy worshippers.* 


^ In i. 122, 3 Sayana identifies Parvata with. Paijanya ; in 
Tii. 37. 8 he calls him a god, the friend of Indra ; here he de- 
scribes him as a rishi, the friend of India, tava aahhi-hMtah 
Parvata rishih, 

* Amdnmham, Sayana explains it as the enemy of th'* men 
who Sacrifice to India.” 

* which Sayana explains as satriindm Wiojayitd\ Prof. 

Wilson translated it in viii. 3. 24 “the despoiler of enemies.” 
In ii. 14. 10 Sayana explained it phalasya ddtdram rakaJii- 
tdram cha, „ 

* Mkam ekcm, “one by one,” Le. according to Sayana “many.” 
He adds that “calyes” here includes “cows.” 



132 ipe-TiaoA SANHUi. 

16. May- MAffHATAN, taking them by the ears, 
lead the cows with their calves from onr three (de- 
stanotive enemies), as the owner leads a goat to . 
drink.^ 

StJeta n. (LXXI,') 

Eie deity is A^ui; the J^uhis are SiiDiii and PnEtnrfLHA, on 
either oi them may be the J^isU ; the metre of the first nme 
verses is GdyaMy of the remaining six Frdgdtlm* 

Varga XL 1. AoNi, do thou protect ns by great wealth ffom 
every niggard and mortal foe.® 

2. O thou who wast bom loved, no human anger 
can harm thee, — ^thou only art the lord of night.® 

3. Son of strength, auspicious in brilliance, asso- 
ciated with all tne gods,^ give ns all-desimble wealth. 

4. That sacrificing mortal whom thou, Agni, pro- 
tectest, the niggardly cannot separate from wealth. 


, ^ Sdyana in this interpretation reads mUam na for vateam nah, 
and explains it as mtsa-sahitdh. Sauradevyah he explains as 
** cows,” i,e. connected with, or won in, battle (samadevam). 

* JSdma Veday I. i- 1. 1. 6. Sdyana explains mahobhih by 
mahadhhir dhanaihy or by piijdlhihy “ by oni worship.” In his 
comm, on the Sdma Y. he takes it as rndhadlJiih pdlanaihy ^'by 
thy gipat protections.” Ardteh also may either mean ‘‘from the 
non-giv^r,” or ‘^from the non-giving {ix. niggardliness) of every 
one.” 

* Sdyana explains this, that we will protect thee from men by 
day, and thou wilt protect thyself by night froi^ evil spirits, as 
fire then biuns brightest- 

^ Sdya^a readjs «a no vmwa tipamd9i>>{ftom v. 9) for m vts- 
wehkir develhih. 



SrXIH A3HTAXA— riFTH ADBrlYA. 


133 


6. Wise (Agni), lie whom in Ms performance of 
the sacrifice thou incitest to attain wealth, by thy 
protection walks (lord) among crowds of cattle.^ 

. 6. Thou, Aasri, givest to the offerer wealth com- Vatga xn. 
prehending many male descendants ; conduct us to 
affluence. 

7. Defend us, JItatedas ; deliver us not over to 
me malevolent, to the man whose thoughts are evil. 

8. Agni, let not the godless tate away the wealth 
which thou, the divine, hast given, for thou art the 
lord of treasures 

9. Son of strength, the Mend, the giver of dweU- 
ingsy thou metest out abundant treasure to us thy 
praisers. 

10. Let our voices come near the beautiful (Abni), 

Mm who bears devouring flames ; let our sacrifices 
with our oblations come near him, for our protec- 
tion, who is rich in wealth and rich in praise;^ 

11. (Let them come near) Aqni, JItavbdas, son Varga xiii 
of strength, for the giving of all desirable good 
things ; who* is doubly .immortal as (perpetually 
burning) amongst mortals, and as the supremely 
exhilarating mmistrant-priest amongst the sacri- 
ficers.® 

‘ Cf. i. 86. 3. 

> Sdm Teda, n. 7. 2. 8. l, 

* Sdma Veda, IT. 7. 2. 8. 2. S^a^a gives another interpre- 
tation, “Trho is doubly immortal (amongst gods) and amongst 
men,” d being equivalent to eha. Vi?i, which he explains as 
put for the ];dural viktlnt yajatndm-rkp&m, more probably means 
“ in the house,” or “ in the family.” 



134 


MG- VEDA SANHEEi. 


12. I praise Agni, (0 saoriflcers), for the in- 
auguration of your divine offering; (I praise him) 
when the sacrifice is proceeding; (I praise) Agni 
first of the gods, at our rites ; (I praise) Agni when 
the enemy approaches; (I praise) Agni for the 
attainment of land.* 

13. May Agni in his friendship give us food,® for 
he is the lord of all desirable things; we solicit 
abundance for our sons and grandsons from Agni, 
who is the giver of dwellings and the protector of 
our bodies. 

14. Laud with thy hymns for our protection 
Agni, whose splendours lie outspread laud Agni 
for wealth, 0 PrruimfLHA, for other offerers are 
lauding that far-famed one on their own behalf; 
solicit of Agni a house for (me) Stjditi.^ 

15. We praise Agni that he may keep off our 
enemies ; we praise Agni that he may give us joy 
and security ; he may well be worshipped as the 
giver of dwellings to the Bishis, he who is as it 
were the protector of all men. 


^ Sc. as the fruit of the sacrifice. The St. Petersburg Piet, 
says ZuT Eegelung der Eeldmark.’* 

* Or taking for mahyam and sakhye as a dative (against the 
accent), ^‘may Agni give food to me his friend.'^ 

® This is here Sayana’s explanation of sirasochuham {myana’- 
swahhdva-rocMshlcarn), but he gave a different explanation in 
v. 10 {asana-sUa'-jwdIam)» 

^ Sdma Veday I. 1, 1. 5. 5. This verse is supposed to be 
addressed by Sudfti to Purumijha. 



SIXTH ASHTAKA — FUTH ADHYAYA. 


135 


SfeA III. (LXXII.) 

The deity is Aghti or the praise of the oblations ; the is 
Habyata, the son of Pka&atha ; the metre is GdyatrL 

1. (Priests), present the. oblation, for (Agni) has 
come; the Adhwaryu again offers (the sacrifice), 
well-skilled in its offering. 

2. The Hotri sits down by (Agni’s) hot flame,* 
rejoicing in his friendship towards the offerer. 

3. For the sake of the offerer, they seek by their 
skin to place EuBEi. in the fore front ; they seize 
him, as he sleeps, with their tongues.® 

4. (Agni), the giver of food, scorches the vast 
bow (of the sky) ; he mounts the water ; he smites 
the cloud with his tongue.® 

5. Koaming like a calf and bright-shining, he 
finds here* no hinder^r ; he seeks a chanter to praise 
him. 

6. As soon as the great stout harness of his horses 
is seen (in the sky), the traces of his chariot. 


^ Sayana takes amm as here ecxnivalent ta Agaij the St. 
Petersburg Piet, translates it the stalks of the 

* 8g. ‘‘with their hymns,” the cause being used for the effect. 

® S%a^a here takes jdmi as pravriddham^ mrvam aUriohya, 
vartarndnami but the true meaning is probably “his own.” He 
gives another interpretation of the latter part of the verse as 
referring to a forest-opndagration, in which case mmm and 
drishadam are taken in their usual acceptation, “ he mounts the 
forest, he smites the rock with his tongue.” 

* 11m “here” may either mean “in this world,” mmin lolce^ or 
“in the sky,” antarihhe; in the latter case Agni will mean the 
lightning, and the praiser {amhya) will bo the thunder. 


Yarga XIY. 


Yarga XY. 



136 


ttIG-TEDA SANHITi. 


7. ' Seven milk one (cow), the two direct the, five, 
on tne resounding shore of the river.^ 

8. Invoked by the ten® (fingers) of the worshipper, 
Indea® has caused the cloud to fall -from heaven by 
his threefold ray* 

9. The three-hued® fresh impetuous (blaze), goes 
swiftly roiyid the sacrifi.ee; the priests anoint it 
with butter; 

10. ® They pour out with reverence the inex- 
haustible cauldron,’ as it goes round circular above 
and with an opening below. 

^ Ek&m^ one (cow),” is explained as the gha/rma, or 

earthen vessel so called, which is used to boil milk, etc., in the 
Pravargya ceremony. The ‘^seven’^ are the seven officiating 
priests or assistants, two of whom, the pratiprasthdtri and the 
adhwaryuj are said to direct in the performance the other five, 
viz. the yqjamdma or institutor, the Irdhmam (or hrahman), the 
hotri^ the dgnidhraf and th.o prastotri. The ‘‘resounding shore’’ 
refers to the exclamations used in the sacrifice performed by the 
fiahi of the hymn. 

® The fingers are called “ the ten sisters” in iii. 29. 13. 

* Sdyana says that Indra may also here stand for Agni or 
Aditya. 

^ Khedayd trivritd ; Sdyana explains hhedayd by rasmind^ and 
trivritd by tri-praJcdra-vartcmavatd, revolving in three ways.” 
Khada/yd occurs again in 77. 3, and is there explained rq^vod. 
The St. Petersburg Diet, explains it as “vielleicht Hammer, 
Schlagel oder ein ahnliches Werkzeug dem Indra zukommend.” 

* Sc. red, white, and black. 

« Bdma Veda, II. 7. 3. 16. 3. 

^ Sc. the glmrma or mahwokra, the contents of which are thrown 
into the Ahavanlya fibre. The St. Petersburg Diet, takes mata 
(which properly means “ a cistern ”) as a metaphor for a cloud 
(see under parifmm). 



SIXTH ASHTAKA — ^FUTH AHHTITA. 


137 


11.^ The reverent priests drawing near pour the Varga xvi 
superfluous butter into the large* (spoon), when they 
set the cauldron down.* 

12r. ^Draw nigh, ye cows, to the cauldron ; (the 
two kinds of inilk) in the sacrifice are plentiful and 
fruit-giving;® both ears (of thQ vessel) are golden. 

18. “Drop into the milked (stream)the admixture,* 
which reaches, (as it boils), heaven and earth;® set 
the bull in the liquor.® 


» Sdma Vgda, II. 7. 8. 16. 2. 

* So. the upayamani spoon from which the sacrificer drinks the 
milk. 

® Sc. on the stool, dsand^dm, 

* W%ite Yc^ur Veda^ 33. 19. JSdma Veda^ I. 2. 1. 3. 3 ; 
II. 7. 3. 16. 1, reading upa vaddvate for updvatdvatam. 

® The milk of a cow and a goat is ponred into the Gharma or 
Mahavira. Rapaudd is a very hard word (see Benfey’s Glossary). 
Sdyana gives several attempts to explain it ; thus it may be 
dripsoh phalapradej ^‘giying fruit to one who is about to begiu/’ 
or lipswor aswinor ddtavye^ to be presented to those who desire 
to receive it (sc. the A§wins),” dr (since rap is ‘‘to praise”), 
mantrena ddtavye or dohaniye^ “ to be rightly offered or milked 
{%kkd) with hymns.” Mahidhara gives a totally different ex- 
planation, which is adopted by Benfey; he takes rapBU as rkpa 
(but ISTaigh. iii- 7 gives only jp«w), and renders the line “0 cows, 
approach the altar-trench {cMiwdh)^ for heaven and •earth 
{maU) give beauty to the sacrifice ; both your ears are golden.” 

® Mma Veda, 11. 6. 3. 16. 1. White Yajw Veda, 33, 21. 

’ This is the goat’s milk which is poured into the cow’s milk 
in the Gharma. 

® Or the A§wins. Of. NiruUa, xii. 1. 

* The ‘bull,’ vTuhalha, is explained as Agni, and the liquor 
{rasd^rase) is the goats milk. Sdyana adds, “The goat is 
dedicated to Agni. hence the contact of its milk %^-ith fire isnrouer.” 



188 


EIGhVEDA SAITHITi.. 


14. ‘They know their own abode;* as calves with 
their mothers, so they severally assemble with their 
kin. 

15. ®(The priests) minister in the sky the sup- 
porting (milk) to (Agni) who devours with his jaws ; 
they minister all the food* to Indra and Agni. 

Varga XVII. 16. The wiud by means of the sun’s seven rays 
mUks the nourishing food and drink from the seven- 
stepped one.® 

17. Mitea and Varitna, I take® the Soma when 
the sun is risen ; it is medicine to the sick. 

18. Agni, — standing in the place’ which I, the 


^ Bdma Veda, II. 6. 3, 16. 2. 

^ ue. the cows come to ‘the^Gharma to he milked, as to their 
staU. 

3 Sdma Veda, II. 6. 3. 16, 3. 

^ Or stcar may he taken, like dm, as in the sky,” 

® This is the literal meaning of ea^tapaddm, hnt Sayana explains 
it as the middle tone with gliding foot, which is personified in 
the cow that is milked into the gharma,” sa/r^ana-8Walhdva-pdddm 
mddhyamihdm vdoham gharmadhug-riipendvastUtdm. (The thunder 
is often called the mddhyamikd vdch, and we have in i. 164. 28,- 29 
a similar comparison of the lowing cow, while being milked, to 
the cloud as it thunders while raining.) The cow {sma-krayat^i) 
which is given as the price of the Boma, has to take seven steps, 
and it is considered to he vdch personified, see Taitt. Sanhita, 
vi. 1. 7, 8. The Str. Petersh. Diet, takes mptapadim as an epithet 
of isham iirjam, fiir alle Bediirfnisse geniigend.” 

• Sayai^ia explains ddade as awikaroti, he takes,” unless we 
should read swikaromu 

’ Sc, the uUara~vedi or altar outside the enclosure. 



SIXTH ASHTAXA — PIFTH ADHTi,YA. 


139 


eager offerer, choose as the spot for presenting the 
oblations, — ^fills the sky on every side with his blaze. 

STjKTi.rV. (LXXIIL) 

The deities are the Aswnsrs ; the ^isM is Gopatana of the family 
of Atm, or Saptatadboii; the metre is Gdyatri . 

1. Eise, Aswins, on my behalf, as I prepare to varga xviii. 
sacrifice ; yoke your car ; let your protection abide 

near me. 

2. Come, Aswins, in your chariot which moves 
(Quicker than the twinkling of an eye ; let your pro- 
tection abide near me. 

3. Aswnrs, ye covered the hot (fire) with cold 
(water) for Atei;^ let your protection abide near 
me. 

4. "Where are you ? whither are you gone ? 
whither have you flown like hawks ? Let your pro- 
tection abide near me. 

5. If to-day, at some time, in some place, ye 
would but hear my invocation, — let your protec- 
tion abide near me. 

6. The Aswins are earnestly to be invoked in Varga xix. 
emergency; I enter into closest friendship® with 

them ; let your protection abide near me. 

7. Aswixs, ye made a sheltering house for Aim 
let your protection abide near me. 


^ Cf. Rig Veda, i. 116. 8. 

* Cf. Tar. kct., and the commentary on i. 36. 12. 

® Sayana adds, When being burned in the cell of the con- 
secrated firr ’’ 



140 


EIG-VSlDA SANHETi.. 


8. Ye stayed the fire from its fierceness for Ami, 
while he praised you acceptably ; let your protection 
abide near me. 

9. Tfrrough his praise of you Saetayadhei set the 
fire’s flame-point (to his basket);^ let your protec- 
tion abide near me. 

10. Come hither, lords of abundant wealth, hear 
this my iuYocation ; let your protection abide 
near me. 

Varga XX. 11. Wh.y is this (repeated invooation) addressed 
to you as if you were decrepit like old men Let 
your protection abide near me. 

12. Aswins, your relationship is common and ye 
have a common kinsman let your protection abide 
near me. 

13. Tour chariot, -A swins, moves swiftly through 
the worlds, through heaven and earth ; let your pro-, 
tection abide near me. 

14. Come to us with thousands of herds of cattle 
and? horses ; let your protection abide near me. 


1 Cf. :Rig Veda, r. 78. 5. 

* Saya^a explains it, “ as we see in flie ■world 'that an. old man 
does not come, though often called, so too is it with you.” 

* SAya^ia’s Comm, is here obscure, but he explains the text as 
meaning that the two A§wins were both bom from the wife of 
the sun (so. Viyaswat), who had assumed the form of a mare. 
(Cf. vii. 72. 2 and the passage from the Biihaddevatd quoted in 
the Oomm.) He seems to explain the common kinsman as meaning 
either the sacrificial ladle or the fishi himself (cf. -nii. 27. 10). 



SIXTH ASHTAXA, — ^FIETH ADHTiXA. 


141 


15. Pass us not by ^ with your thousands of herds 
of cattle and horses; let your protection abide 
near us. 

16. The purple-tinted Dawn has appeared, the 
mistress of the sacrifice® spreads her light ; let your 
protection abide near me. 

17. Aswcns, the splendidly-brilliant (sun cleaves 
the darkness) as the woodman with his axe a tree ; 
let your protection abide near me. 

18. bold SAPTAVAnHEi, distressed by the en- 
tangling and detaining (basket),^ break through it 
as through a city; let your protection (Aswiks) 
abide near me. 

StfKTA T. (LXXIT.) 

The MuU is Gopataita ; the deity of the first twelve verses is 
Aam, of the last three the donation of Jdng Sbutabvak (who 
had offered an ij^swamedha on the bank of the Parushnl); the 
metre of the first, fourth, seventh, tenth and last three verses 
is Anushfulhf of the second, third, fifth, sixth, eighth, ninth, 
eleventh, and twelfth Gd^atrL 

1. ®Pood-desirmg (priests, worship) Agni, who is 


^ I have adopted this explanation of md ati hhyatam firotn 
S£yana*s Comm, on i. 4. 3. He here takes atihhyah as for 
pratilchfah {pratydhhyalf, f), ** do not reject (or neglect) us, etc. 

* Mitdmri is sometimes explained as yajmmVi^ sometimes as 
%atymatiy , “ truthful.’’ 

^ This is supposed to be addressed by Saptavadhri to hiiriSself, 
or by Gopavana to Baptamdhru 

^ So S^ana; but krishna/yd hddhito visd probably means 
“distressed by the black people.” 

* Sdma Veda, 1. 1. 2. 4. 7 ; II. 7. 2. 12. 1. 


Targa XXI 



142 


E10-TEDA SANHITl. 


tte guest of aU mankind, beloved of many ; I ad- 
dress to him in your behalf a domestic^ homage 
with hymns, for the attainment of kappiness ; 

2. “(That Aoni), to whom clarified butter is 
offered, whom men, bearing oblations, worship with 
praises as a Mend ; ® 

3. JiiAVEDAS, the earnest praiser of his worshipper, 
who sends to heaven the oblations presented in the 
sacrifice.^ 

4. “We have come to that most excellent Agni, 
mightiest destroyer of the wicked, the benefactor of 
men, in whose army (of rays) ^TrTAEVAN, the mighty 
son of Eiksba, waxes great. 

5. (We have come) to the immortal Jaiavebas, 
who shows light across the darkness, well worthy of 

Vaiga XXII. praise, and receiving the offerings of gM ; 

6. That Agxi, whom these crowding worshippers 
honour with oblations, offering to him with up- 
lifted ladles. 


* Duryam. is explained by Sayana (ii. 38. 5) as grihyam griht 
hhavam. Should not the guhd hitam of the Comm, here he grihe 
or gnhdya hitam “placed in, or suitable for, the house,” cf. vii. 
1.11 grikehhgo hita. 

® Veda^ II. 7. 2. 12. 2. 

* Miiram na is also explained “ like the sun.” 

* ‘8dina Veda, IL 7. 2. 12. 3. 

’ Sdma Veda, I. 1. 2. 4. 9, hut with aganma for dganma, and 
reading the second lino as ya sma sruiarvanndrhhye hrihadanika 
idhyate, “ who with his host of rays is kindled in Srutarvan, the 
son of Bikbha.” 




SIXTH ASHTAKA — FIFTH ADHTATA. 


143 


7. This new hymn has been made by us for thee/ 
0 joyful, well-bom Agni, glorious in deeds, un- 
bewildered, beautiful, the guest (of man) ; 

8. Agni, may it be -dear to thee, most pleasant 
and most agreeable® — well praised by it, do thou 
wax great 

9. May this (hymn) tne rich source of wealth, 
heap abundance on our abundance (with stores won 
from our enemies) in battle. 

10. CWorship), ye men, the bright (Agot), who 
goes® like a horse and fills our chariots (with spoil), 
who protects the good like Indba, and by whose 
might ye rayage the stores (of your enemies) and 
all their wonderful* (wealth). 

11. ®Agot:, Angibas, whom Gopatana by his 
praise has made the especial giver of food, — 0 puri- 
fier, hear his prayer. 

12. 0 thou whom the crowding worshippers praise 


' Sayana explains adhdyy asmadd as has been borne (or con- 
ceived) in ns for thee/* amdm dhrifam ahhiit, 

* Sayana explains cJimishtM as atisayendnnavatij ‘'most 
richly endowed with food/* but in vii. 70. 2 he allowed in a 
similar phrase the alternative rendering hamaniyatamd. 

® Sayana explains gam by gantdram, as in i. 12 L 9, and iv. 
22 . 8 . 

^ Lit. “ worthy to be praised/* pmyam. 

® Sdma F. 1. 1. 1. 8. 9, but with tarn mid. Janishpmd for yam 
and chamshfliad ; on the latter hard word cf. Bcnfey’s Sama V. 
Gloss. It would seem to mean “ has gladdened.** 


Varga 

XXIII. 



144 


BIG- VEDA SANHITi. 


for the obtainment of food, attend to them for the 
destruction of their enemies.^ 

13. Summoned before Sedtabtan, the son of 
Etksha, the humbler of the- pride of his enemies, 
(I stroke) mth my hand^ the heads of the four horses 
(■which he has given me), as (men stroke) the long 
■wool of rams. 

14. Pour swift horses of that most mighty king, 
yoked to a splendid car, bear me forth to seize the 
substance (of my enemies), as the ships bore home 
the son ofTtroEA.® 

15. Yerily I address thee, O great river Pabh- 
SHNi ; 0 waters, there is no mortal who gives horses 
more liberally than this inost mighty (monarch). 

SfeiA YI. (LSXY.) 

The RuM is YiEtfPA of the race of AiferaAs; the deity is Aoni ; 
the metre is GdyatrL 

VMgiXXiv. ' i* Aohi, like a charioteer yoke thy god-invoking 
steeds ; seat thyself first, the invoker.* 

2. 'Divine (Agni), proclaim us to the gods as pro- 


^ Or (as in v. 9) in battle,” vritratiirye, 

* Sayana reads vfihsJid, which he explains JcesmanU j but he 
also gives another es^planation, hastena^ which might apply to 
the tnie reading mrikM. * In fact this word seems to suggest 
his supplied verb unmrijdmi. The St, Petersb. Biot, takes 
mrikshd as the 1st person Sing. Imperative of mrahh (for 
mrik8Mni\ let me strokor” 

® Por Bhnjyu’s legend cf, Tol. I. p. 307. Vayah bii^s 
seems a poetical metaphor for ‘‘ ships.” 

* W\hite Tajur Feia, 13. 37. 



SIXTH ASHTAKA — ^TIPTH ADHTAYA. 


145 


foundly skilled assure to us all desirable things ; — 

3. Since thou art truthful and worthy of sacrifice, 

0 most youthful, son of strength and everywhere 
honoured with offerings. 

4. This AGHa is the lord of hundredfold and 
thousandfold food; he is the head, the seer, (the 
lord) of wealth.® 

6. 0 Angieas, with the deities associated in the 
invocation, draw this offering near thee as the 
EiBHtrs (bend) the circumference of a wheel.® 

6. ViEtiPA, with constant voice ^address thyprais6 varga xxv. 
to this well-pleased® showerer (of blessings). 

7. "What strong enemy shall we overthrow,, to win 
kine, by the help of the host® of this Aghsi of un- 
measured radiance? 

8. May he not (forsake) us, the liegemen of the 
gods, as the milk-streaming cows (forsake not); the 
kine abandon not -a little (calf). 

9. Let not the onset of any evil-minded adversary 
harm us as the wave (overwhelms) a ship. 


^ Sdyoaa explains vidushfci/iras as vid/oattarndn ; bilt it is really 
an epithet of Agni, ‘^thon most wise.’* 

* Tajur F. 15. 21. MaMdhara takes miirdM with rayindm^ 
thou who art the head (or best) of wealth.” 

3 Cf. vii. 32. 20. 

^ S^yana naturally takes nityayd moM as alluding to the 
eternal nature of the hymns, utpatti-rahitayd vdcJid mantra/rkfayd, 
® Sayapa explains alhidyave here as ahhigatatri^iaye ; his more 
usual explanation is alhigatadiptaye, 

® Sayapa explains the host” as the rays. 

YdL. ¥• L 




146 


EIG-VEDA SANHITI. 


10. ’ Divine Agni, men utter thy praises for the 
attainment of strength; by strength destroy the 
enemy. 

’^arga-xxvi. 11. ^Agisti, Send ns abundance of -wealth to satisfy 
our desires ; giver of free space, grant us abundant 
room. 

12. ® Leave us not in this conflict as a bearer his 
burden; win for us the plundered wealth of our 
foes. 

13. Agni, may thy plagues pursue some other to 
terrify him ; increase our vigoroiis strength in battle. 

14r Agni especially protects (in battle) that praiser 
or zealous sacrificer whose ofierings he has attended.^ 

15. ®Deliver us wholly from the hostile army, 
shield those among whom I am (lord). 

16. IVe know thy protection, Agni, as of a father 
in former times, therefore we (again) desire of thee 
that happiness. 

StfKiA Til. (LXXTI.) 

The Rishi is Ktousuxi of the race of Kanwa ; the deity is Iitdea; 
the metre Gdyatri. 

Vargaxx-vii. 1. I uivbke now for the destruction of my enemies 


1 Sdma Teia, I. 1. 1. 2. 1. IL 8. 1. 12. 1. 

* Sdma Veda, II. 8. 1. 12. 2. Sayana taies yavtshft in its 
etymological sfeuse as yavdm eshandya. I have given it a general 
Hteaning, 

® Sdma Veda II. 8. 1. 12. 3, -with aym for asmin. 

* Saya^ia explains vridhd weati -as vihshena gaoheJihati. It 
rather means “ Agni protects him with hlessing.” 

' Tqgwr Veda, 11. 71. 



SIXTH ASHTAKA — ITITH AHHTITA. 


147 


the mse Inhra attended by the Maeijts, ruling all 
by his power. 

2 . Indba, attended by the Maeijts, has cleft the 
head of Yeixea with !l^is hundred-jointed thunderbolt. 

3. Inbea, increasing in might, attended by the 
Maeijts, has tom Vritea asunder, letting loose the 
waters of the firmament. 

4. This is that Inbea, by whom, assisted by the 
Maruts, yonder heaven’ was conquered, to quaff the 
Soma. 

5. We invoke with our praises the mighty Inbea, 
accompanied by the Maebts, the vigorous accepter 
of the residue of the oblation.’’ 

6. With an ancient hymn we invoke Inbea with 
the Maebts, to drink this Soma. 

7. Inbea, Satakeatb, showerer (of blessings), ^Var^a^ 
drink the Soma at this offering, accompanied by the 
Maebts, 0 invoked of many. 

8. Thunderer Inbea, to thee with the Maebts are 
these /S'ojwa-libations effused, — ^they are offered to 
thee in faith® with recited hymns. 

9. Drink, Inbea, with thy friends the Maebts, 


* Sayana ^Yes as altematire renderings of swa^ ** all (sacri- 
ficial) actions/’ and ‘‘^all this world,” sarvam Tcarma yadvedam 


® Rijishimmf the residue of the soma {rijkha) being offered 
at the tritiya or evening oblation. 

* S^a^a explains mmasd as lhaUyd* 




148 


M0-YEDA. SAUmri.. 


this Soma effiised on the recurring sacred days,^ and 
sharpen thy thunderbolt with (renewed) vigour. 

10. *Eising up in thy strength, Indea, thou didst 
shake thy jaws, vhen thou hadst quaffed the Soma 
pressed between the two boards. 

11. ®Let heaven and earth follow thee, Indea, as 
thou smitest, when thou heatest down the Dasyu. 

12. I make this sacrificial hymn, reaching to the 
eight points (of the sky) and rising to a ninth (tiie 
sun in the zenith), though it is less than (the di- 
mensions of) InnoEA.* 

SikTA VIII. {LXXVII.) 

TJie and deity are the same ; the metre of the first nine 
Terses is (rdyatfirthat of the tenth Terse is Brihati and of the 
eleventh is SutohrihatL 

Va^^^xix. 1, As soon as he was born Satakrattt asked his 
mother, Who are the mighty, who are renowned ?® 


^ Cf. i. 86. 4. Btnshfishu mhy also mean in these solemni- 
ties which are means to obtain heaven/’ cf. viii. 4. 19. 

* Sdma Veda, II. 3. 2. 9. 1. (Benfey, ‘‘ schiittelst die Lippen 
du.”) Tajur V 8. 39. 

^ Sdma Veda, II. 3. 2. 9. 2, with spardhamdnam adadetdm 
for km^shamdnam aJcripetdm, Sayana takes anu ahripetdm as 
muhalpayetdm, Grassmann derives it ttom tcrap, ^‘heaven and 
earth longed after thee, as thou smotest, etc.” 

^ Sdma F. II. 3. 2. 9. 3, with ritdvridham for Titasprisam, 
Benfey takes mhtdpadim navaeraJcUm as referring to the metre of 
the hymn, ‘^einen achtfiissi^en Gesang, aus neun Gliedem be- 
stehenden liobtichen weV um India ich.” So too Grassmann. 

* Cf. vui. 45, 4. 




SIXTH ASHTAEA — FIBTH ADHTItA. 


149 


- 2 . BKs strong mother ansvered, — A urnav^ha 
and AHisTJTA/ be these, my son, the foes whom thou 
shalt overcome.^ 

8. The slayer of Tritra dragged them along as 
spokes (are tied fast) with a rope® in the naTe of a 
chariot wheel ; he swelled in vigour, the slayer of 
enemies. 

4. At one draught Indra drank at once thirty 
lakes filled with Soma.* 

• 5. In the realms (of the sky) where the foot finds 
no resting-place, Indra shattered the cloud® to bring 
increase to the Brdhmam.^ 

6. Indra smote (rain) from the clouds with hisTargaXXX. 
far-stretched arrow, he secured boiled rice (for men) 

7. That single shaft of thine, Indra, which 


1 Of. via. 32. 26. 

® Sdyana explains nishturah as ta/oa niBtdraniydh ; the Sfc. 
Petersb. Diet, gives ^^die keip.en XTeberwinder haben.’^ 

^ Cf. note oh viii. 72. 8 . 

* Ydslca comments on this verse in NiruTcta v. 11. He gives 
the explanation in the text as that of the ceremonialists {ydjnihdi) 
•which applies the verse to the thirty uktha vessels presented at 
the mid-day offering ; the nairuMdh take the verse as referring 
to the fifteen days and nights in which the collected light of 
the moon is gradually absorbed. Yaska is evidently uncertain 
as to the meaning of the word Mnukd^ which he explains in 
several ways, dther as a neuter plural agreeing with sardmsi, or 
as a nojn. sing, agreeing with Indra. 

* The gandharva, Gandkarmfn^ 

® JBrahmabhyah, 



150 


BIG- VEDA SANHITi. 


thou makest thy ally, is hundred-pointed, thousand- 
feathered. 

8. Forthwith increased (by our offerings), do 
thou, mighty and firm, by that (weapon) bring 
(wealth) for sustenance to us thy praisers, our 
children, and our wives. 

9. These gigantic far-reaching efforts^ were put 
forth by thee; thou didst fix them firm in thy 
thought, 

10. The wide-traversing Sun, despatched by thee, 
brings (to the world) all these (waters which thou 
createst) ; he brings hundreds of cattle and rice 
boiled in milk ; it is Indea who slays the water- 
stealing boar.® 


^ Chymtndni is generally explained as laUni^ “powers/' 
“ energies" ; here Sayana takes it as referring to “ the mountains/' 
as the supporters or stays of the earth, Ihiimeh hila laddhddM-- 
randni (see mr. lect.\ cf. vii. 3. 

2 The Scholiast offers two interpretations of this verse. The 
first, that of the grammatical school {nairuhta), is given in the 
text. The sun (here called Vuhnii), as the hringer of rain, is 
said to bring the cattle and food which the rain produces ; the 
“boar" vardha is one of the personifications of the cloud as 
smitten by Indrah thunderbolt (cf. JSfiruhta v. 4). The mytho-" 
logical school {aitihasika) take the verse more literally, and their 
explanation is given in the Chaxaka Brahmapa, The legend is, 
however, told more distinctly in the Taitt. Sanh. vi- 2. 4. It is 
there related that “ the personified sacrifice concealed itself from 
the gods, and assuming the form of Yishpu, entered the earth. 
The gods, stretching out their hands, sought in vain to lay hold 
of it j hut wherever it turned, Indra, outstripping it, stood in 



sixth' ASHTAKA — PIITH ADHYAYA. 


151 


11. Far-darting is thy weU-made auspicious bow, 
unfailing is tby golden arrow; tby two warlike 
arms are ready equipped, destructively overthrowing, 
destructively piercing.* . 

SdkTi. IX. (LXXVIIT.) 

The EuM and deity are tke same ; the metre is GdyaM, except 
in the last verse, where it is Brihati, 

1. (Accepting) our offering of sacrificial viands, 0 Varga xxxi. 


front of it. It said to him, ^ Who is this that, outstripping me, 
always stands in jS^ont of me ? ’ He answered, ‘ I slay in in- 
accessible places, but who art thou?’ ‘I can bring out from 
inaccessible places.’ Then it said to him, ^ Thou sayest that 
thou canst slay in inaccessible places, — ^if this be so, the boar 
vdmamosha ( Ydmmimha in Ch* Br.) guards for the asuras, behind 
the seven mountains, the wealth which the gods must obtain ; 
prove thy title by slaying that boar.’ Indra, seizing up a tuft 
of darbha-grass, pierced those mountains and slew him. Then 
he said to the sacrifice, * Thou sai^dst that thou couldst bring out 
from inaccessible places ; bring him out from thence.’ It .brought 
out all the instruments of the sacrifice [according to the Comm, 
the altar, soma-jars, cups, etc.], and gawe them to the gods.” The 
legend of the Charaka only differs in making the boar hide behind 
twenty-one stone cities. The seven mountains, according to the 
SchoL, are the four dikshds or initiatory rites and the three 
upasads) the boar vdmamosha (‘^stealer of precious things”) is 
the personified ceremony of pressing the soma-juice. The whole 
legend appears to have arisen from the present passage and that 
in I. 61. 7. 

^ This difficult verse is explained in Yaska’s Wimkta, vi. 33 ; 
but his explanation of ridiipe chid ridiivridhd is very doubtful 
and confused, cf. Brof. Eoth’s Comm. The St. Petersburg Diet, 
explains the words like two bees delighting in -^sweetness,” 
taking ridu as for mriduj sc. the madhu or soma-juice. 



152 EMJ-VEDA SANHIli. 

hero Indea, bring us thousands and hundreds of 
cows. 

2. Bring us condiments, cows, horses, and oil, 
(bring us) with them precious^ golden (vessels). 

3. 0 resolute one, bring us many ear-omaments ; 
giver of dwellings, thou art renowned. 

4. There is no prosperer other than thou, no di- 
vider of the spoil, no giver of boons ; 0 hero, there 
is no (leader) of the sacrificer other than thou. 

5. IsDEA cannot be brought low, he cannot be 
overpowered, — he hears, he sees all. 

Vargaxmi. Unharmed he bnngs low the wrath of mortals ; 
ere any one can reproach him, he brings him low. 

7. The belly of the /Sbwia-drinker, the eager slayer 
of Yritra, is filled by the sacrificer’s offering. 

8. In thee, 0 drinker of the Soma^ are treasures 
stored, and all precious things and unblemished 
gifts. 

9. To thee my desire hastens, seeking barley,® 
cows and. gold, — to thee it hastens seeking horses. 


^ Sayana explains mand by manankydni, the St.'-Petersb. Diet, 
takes it as a vesseP^ or *‘a weight,’’ i,e, ‘'with, a weight of 
gold.” Grassmann compares fipd, 

® i.e. Somaj l^re applied to Indra^ as possessing it (somavan) 
or as identified with it after drinking it. 

® Tam (fea) properly means barley, but may be' here used 
generally. The St. Petersburg Diet. ^ remarks 8uh that in the 
Atharva Yeda, and still more in the Brahmanas, yava and vrihi 
(rice) are the principal kinds of corn, while rice is not mentioned 
by name in the Big Yeda. 



SIXTH ASHTAXA — FEPTH ADHTIta. 


153 


10. I take my sickle also in hand, Indea, with 
a prayer to thee ; fill it, Maghayah, with a handful 
of barley already cut or piled.^ 

SikiA X. (LXXIX.) 

The JiS^ishi is KEmnr of the race of Bhrigtt ; the deity is Soma ; 
the metre is Qdyairk^ except in Ifche last verse, where it is 
Anmhtubh, 

1. This all-creating Soma, obstructed by none, 
the conqueror of all, the producer of fruit,® the seer, 
the wise, (is to be praised) with a hymn. 

2. He covers what is naked, he heals all that is 
sick, the blind sees, the lame walks. 

3. Soma, thou offerest us a wide shelter from the 
wasting enmities wrought- by our foes.® 

4. 0 by thy wisdom and might drive 

away the enmity of our oppressor from the heaven 
and the earth. 

5. The petitioners seek for wealth, they attend 


It would appear as if tte field were a barren one and the 
poet sought from Indra a harvest which he bad not sown. 

®. Vikoofit and udhhid are also the names of two special Soms " 
ceremonies, and the Soma may be addressed under these aames 
(as the principal means of their accomplishment. 

’ Yqfur Veda, 5. 35. Sayapa seems to take yant&si as hhavasiy 
Mahidhaia explains it, “thou the restrainer {yantd) from enmi- 
ties, etc., thou art a wide shelter.” 

* i.e. thou who possfessest the remains of the Soma, offered in 
the third savana, cf. Taiit. Smhita, vi. 1. 6. ^tjukin is trans- 
lated in the St. Petersburg Diet, ‘'vorsturzend, ereilend.” 



154 


BIQ-TEDA SANHITA. 


the bounty of the liberal ; (by thee) men pour out 
the desire of the thimty. 

6. (Soma) urges him on when the sacrificer obtains 
(by offerings) his old lost wealth, he lengthens out 
his unending life.^ 

7. Host gracious and conferring joy, void of pride 
in thine acts, and never failing, dwell, Soma, auspi- 
ciously in our hearts. 

8. 0 Soma, cause us not to tremble, frighten us 
not, 0 king ; smite not our hearts with thy bright- 
ness. 

9. When in my house I watch against the enemies 
of the gods, then, 0 king, drive away those who 
hate us, — 0 showerer of blessings, drive away those 
who would harm ns.^ 

StfKXA XI. (LXXX.) 

The RisU is Ekadt^, the son of ITobhas ; the deity of the first 
nine verses is IisrBJiA, of the last the Devas\ the metre is 
Gayatrk.^ except in the last verse, where it is Truhtullu 

Varga xsxv. 1, Other than thee, Satakrattj, I know no be- 
stower of happiness ; Iotea, do thou make os happy. 

2. 0 thou, the invulnerable, who hast always in 
former times protected us for the battle, do thou, 
Indra, make us happy. 


^ There is no Comm, for this last danse. 

® Sayana explains mtdkwah effuserof the soma/' aomarasasya 
but it seems more natural to take it here as elsewhere (as 
>iL 8. 1. of Agni) ^halmya seUah^ or (as vii. 89. 7, of Yaruna) 
Jedmeindm aektah. 



SIXTH ASHTAXA — ^PITTH ADHTITA. 


155 


3. Director of the worshipper, thou art the 
guardian of the offerer ; help us mightily. 

4. Indea, protect our chariot ; though now left 
bdiind, set it in the front, 0 thunderer. 

6. Dp, why sittest thou still ? make our chariot 
the first ; our food-seeking ‘ offering is near thee. 

6. Protect our food-seeking chariot; everything 
is easy for thee to do ; make us completely victorious. 

7. Indea, be firm (in battle), thou art (strong as) 
a city ; ^ to thee, the repeller (of enemies),^ comes 
this auspicious sacrifice, offered in due season. 

8. Let not reproach reach us ; far off is the goal ; 
there is the wealth stored ; may our enemies be ex- 
cluded. 

9. "When thou assumest thy sacrificial fourth 
name,^ we long for it ; then thou forthwith carriest 
us as a protector. 


^ Here, as elsewhere, Sayana explains by annam ickchhat j 

the St. Petersburg Diet, takes it as ‘‘ wettlanfend, eilig ; Grass- 
mann renders it giiterreich.’^ Sayana explains Sravas by 
annam as usual, i.e. havirlahshanam. The clause may perhaps 
mean the race i > glorious and swift.’’ 

* Or, according to another interpretation, be firmly settled 
(in our sacrifice), thou art the fulfiUer of desires,” jp'&rahah M- 
mdndm asi, 

® MshhriUm is here taken actively, i.e. Nishhartdram, It 
may be also taken passively, this auspicious sacrifice comes to 
thy appointed (place). 

^ The four names are explained to be the nahhatra or constel- 
lation-name, (i.e. Arjuna^ as connected with the constellation 



156 


EIG-VEDA SAJTHITA. 


Yarga 

XXXYI. 


10. 0 immortal gods and all ye goddesses, Ekadyti 
has honoured you (with his praise) and rejoiced you 
(with his /S'owa-offerings) ; make his substance 
abundant ; and may (Indba), who rewards pious acts 
with wealth, oome speedily in the morning. 

aotyIka IX. 

ADRYKYaV. CoimNTJED. 

Sikii. I. (LXXXI.) 

The J^sM is KusfDiN the son of ELotwa j the deity is Iitbba,* and 
the metre GdyatrL 

1. ^Indra, lord of the mighty hand, do thou seize 
for us with thy right hand marvellous praise-ex- 
citing (riches), worthy to be seized. 

2. ^We know thee the achiever of many great 
deeds, the bestower of many gifts, the lord of much 
wealth, vast in size, and full of protection (for thy 
worshippers). 

3. ®Hero, when thou desirest to give, neither gods 
nor men can stay thee, as (they cannot stay) a 
terrible bull. 

Aijnnyau or Phalgunyau? see ^tap. Brdlmi. ii. 1. 2. H, ■where 
it is, however, called the hidden name guhyam ndma)^ the hidden 
name, the revealed name, and the sacrificial name somaydjm. 

^ Bdma Veda, I. 2. 2. 3. 3; IL 1. 2. fi. L Sdyana supplies 
dhanam wealth,” and takes hshumantam m sdbdammtam dot-- 
yam, Benfey takes grdhham {grahandrham) as referring to the. 
thunderbolt, ergreife nun fur uns den domiemden, den Flam* 
mengriff.” 

* Bdma V. IL 1. 2. 6. 2. 

» Sdma V II. 1. 2. 6. 3. 



SIXTH ASHTAKA — PIFIH AHHTITA. 


157 


4. Hasten hither, let us glorify Indea the lord of 
wealth, the self-resplendent, let none vex us by his 
wealth. 

6. May (Indea) sing the prelude, may he sing 
the accompaniment,^ may he listen to our hymn as it 
is chanted ; may he, endowed with wealth, accept 
us favourably. 

6. Bring us (gifts) with thy right hand, and with 
thy left bestow them on us ; exclude us not, Indea, 
from wealth. 

7. Come hither, and bring us, daring one, with 
thy resolute, (mind), the wealth of him who is pre- 
eminently a niggard amongst men. 

8. 0 Indea, give us abundantly that wealth 
which is thine, and which is to be obtained by the 
wise (worshippers). 

9. May thy all-rejoicing riches speedily come to 
us; full of desires, men immediately offer their 
praises. 


‘ i.e. let Mm act as the jprastotri and the upag&tri ; for the 
functions of these assistants at a Saman see Prof. Hang’s notes, 
Ait. BiAhm. iii. 23; yii. 1. 



158 


kig-teda sanhita. 


SIXTH ADHYXYA. 
MANpALA Till. Continued. 


AXUVAKA IX. Continued. 


Varga I. 


StJkta II. (LXXXII.) 

The J^ishi, the deity, and the metre are the same as in the pre- 
ceding hymn. 

1. Hasten, slayer of Vritra, from afar or from 
nigh, to the exhilarating (;8'oj«a-libations) in the 
sacrifice. 

2. Come hither, the strong intoxicating iSoma is 
effused ; drink, since thou art- boldly devoted to it. 

3. Eejoice thyself •with this food, — may it forth- 
with avail to (quench) thy foe-restraining anger, 
may it produce happiness, Indra, in thy heart. 

4. 0 thou who hast no enemies, come hither; 
thou art summoned from the resplendent heaven to 
the hymns at this ouridte near at hand in this world 
illumined (by the sacred fires).^ 


' It would be more obvious to take upame roehane divah, with 
the St. Petersb. Diet., as “ in the highest splendour of heaven.” 
Sayana, however, takes divah as swatejasd dipyamdnad dijidok&t, 
“ fi'om the world of heaven illnmined by its own splendour,” i.e, 
by the deities residing there; roeJmte as. agnibhir dipijamdne hke, 
«nd upam as tamipe ’smadiye yajne cJia. 



SIXTH ASHTAKA SIXTH ADHYAYA. 


159 


5. IxDEA, this Soma, efifased for thee by the stones 
and mixed with milk, is offered auspiciously (in the 
fire) for thy exhilaration. 

6. IxDEA, hear with favour my call ; be present Varga 
at the drinking of this our libation mixed with 
milk, and he satisfied. 

7. "Whatever Soma has been poured into the cups 
and the howls ^ for thee, drink it, Indka, — thou art 
the sovereign.® 

8. Whatever Soma is seen in the vessels® like 
the moon (reflected) in the waters, drink it, — thou 
art the sovereign. 

9. Whatever Soiiia the hawk'^ boro for thee with 
its feet, having won it, till then inviolate, from the 
(guardians of the) upper worlds, drink it, — thou art 
the sovereign. 


' Tho Soma-libations are poured from two kinds of vessels, the 
ehamasas, i.e. cups, and the gralias, or saucers (hero called chmuii), 
cf. Haug, Ait. Br. transl. p. 118. 

^ Sama Veda, I. 2. 2. 2. 8. 

“ i.e. it is thus seen in the eight //ra/ws. Sayan a gives another 
interpretation of ajjsu “in the waters” as anfarikslte “in tho 
sky,” nirmdatajjd, the Soma being likened to the moon fw its 
purity. 

* This alludes to the legend given in the Taitt. Sanhita, vi. I. 
(cf. also Ait. Brahm. iii. 2.5-27), which tolls how the Gilyatrf as 
a hawk brought the Soma from heaven. The portions w'hich 
she seized with her feet became the morning and the midday 
libation, that which she seized with her bill became the evening 
libation. 



Varga III. 


Varga IV> 


160 RIG-VEDA SANHITA. 

St5kta III. (LXSXIII.) 

Tke Rishi and metre are the same as in the preceding hymn; the 
deities are the Viswe DEviH. 

1. We solicit that miglity protection of the desire- 
raining deities in our own behalf, for our own help.* 

2. May those (deities) Varota, Mitra, and Ar- 
YAMAN, be ever our allies and supremely wise 
helpers. 

3. Charioteers of the sacrifice, do you conduct us 
through the many wide-spread (forces of our enemies)^ 
as in ships across the waters. 

4. Be wealth ours, Artamar, — ^ wealth worthy ta 
be praised, Yarxjna; it is wealth which we ask. 

5. Mighty in wisdom, repellers of enemies, ye 
are the lords of wealth; be not mine the wealth, 
Adityas,® which belongs to sin. 

6. Bounteous deities, whether we dwell at home 
or go abroad on the road,^ we invoke you only to be 
nourished by our oblations.® 


^ Sama Veda, I. 2. 1. 5. 4. 

® Sayaiia’s comtd. is not quite clear, but I have taken it as in 
ii. 27. 7. If we omit the words no ^smdn (found only in B.) and 
take nah for asmdicam, his interpretation will run, conduct our 
(sacrifices) to completion through the many wide-spread (forces 
of our enemies).” 

* I think that na is omitted in the Comm, before prcqmotu. 

^ The SchoL explains this, “ whether we remain at homo to 
jperform the agnihotra^ etc., or go forth in the roads to collect 
fuel, etc.” 

Or *‘to enrich us with wealtli.” 



SIXTH ASHTAKA — SIXTH ADHTAYA. 161 

7. ^Come to US, Ihdra, Vishnu, Maeuts, and 
Adityas, from the midst of the^e your brethren.^ 

8. Bounteous (deities), we forthwith proclaim 
aloud that brotherhood of yours in your mother’s 
womb, (first) in common union, then as born in 
diverse manner.® 

9. Bounteous (deities) with Indea as your chief, 
be present here in your radiance ; again and again 
I praise you. 

StfKiA lY. (LXXXIV.) 

The deity is Asui ; the ^isM is ITsas-as the soa of Kavi ; the 
metre is Gdyatrl. 

1. I praise Agni your most beloved guest, dear Varga 
as a friend, who brings wealth as a chariot ; * 

2. ®Whom the gods have set like a wise seer in 
a twofold function among mortals.® 

' Tajur Yeda, 33, 47. ’ Sc. Miira, etc. 

^ This alludes to a legend partly givea in Taitt. Sanhita, vi. 

5. 6. There Aditi is represented as offering a certain offering to 
the gods, and as conceiving four of the adityas on eating the re- 
mainder which they gave to her. Thinking to conceive a still 
nobler offspring, she next eats the whole of the second offering 
herself, but she only conceives a barren egg. She then offers 
the third offering to the A'dityas and conceives Yivaswat. But 
this legend says nothing of the birth of Pushan and Aryaman as 
alluded to in the Scholiast. 

* SamaYeda, I. 1. 1. 1. 5. 11. 5. 1. 18. 1. 

‘ Sama Yeda, II. 5. 1. 18. 2, reading prasamsi/am and tit for 
prachetasam and adha. 

* Agni’s two functions are the Garhapatya and Ahavanfya 
fires, or it may refer to his offices connected with the sacrifice in 
heaven and earth. 

VOI. V. 


it 



162 


lilG-VEDA SANHITa. 


3. Ever-youtMul (Agni), protect thy offerers, 
hear our praises, and thyself guard our offspring.^ 

4. Divine Agxi Angiras, son of food,^ with what 
voice (shall I utter) my praise to thee, most excel- 
lent scorncr of enemies ? ^ 

5. Son of strength, what worshipper’s (offerings) 
shall we present to thee with devoted mind, and 
when shall I utter to thee this praise ? 

Varga VI. G. Cause all our praises to bring to us excellent 
dwclliiTTS and abundance of wealth in food.’ 

7. “Whose many offerings dost thou gladden, 
Agni, — thou who art the lord of the house,'’ and 
\yhose praises bring wealth of kine? 

8. .They keep him bright in their houses; (Agni,) 

famed for glorious deeds, the mighty one who presses 
forward in battles. , 

^ Siuiia Yeda, I£. 5. 1. 18. 3. YajarYctla, 13, 52. Eenfey 
takes the lust clause '‘hcwalirc uus und uiisern Sj^ross,^' which 
!Muhf(lhara also gives as an alternative rendering. 

* Sayaiia here as elsewhere gives the alternative rendering 

grandson of the sacrititdid otfering.” 

^ 8uma Yeda, II. 7. 2. C. 1. Tor a dilFurcnt explanation of 
ViW(hju mamjare see viii. 82. 3. 

* 8Ama Yeda, IL 7. 2. (>. 2. Benfey translates haB^ja mamsd 
})({jn(Wja mit welcher Fcier Ersiuuung? ” 

* Sam a Yeda, II. 7. 2. 6. 3. 

* Sarna Yeda, 1. 1. 1 3. 14, with pan turn and satpate for 
jyarinaBah and dampate. 

’ Say ana takes dampate tK^Jayapatmcariipa^ since Agni abides 
in the garhapatya fire, but cf. viii. G9. IG. The la.st clause may 
mean whose praises arc heard in the rite which hiings wealth 



SIXTH ASHTAXA — SIXTH ADHTItA. 


163 


9. He who dwells at home with all-efficient pro- 
tections, whom none can harm, hut who himself 
harms (his enemies), — ^he, Aoxi, (thy worshipper,) 
waxes strong with heroic offspring. 

SdKXA V. (LXXXV.) 

The deities are the Aswihs ; the Rishi is Krishna of the family 
of Angijias ; the metre is Gdijatri. 

1. Nasattas, Aswms, come ye to my invocation, Varga vii. 
that ye may drink the exhilarating Soma. 

2. Aswins, hear this my hymn, this my invoca- 
tion, that ye may drink the exhilarating Soma. 

3. Krishna invokes you, Aswins rich in sacri- 
fices, that ye may drink the exhilarating Soma 

4. Leaders (of all), hear the invocation of Krishna, 
the hymner, who praises you, — that ye may drink 
the exhilarating Soma. 

5. Leaders, give to the sage who praises you an 
unassailable dwelling, that ye may drink the ex- 
hilarating Soma. 

6. Aswins, come to the house of the offerer who Varga viii. 
thus praises you, that ye may drink the exhilarating 

Soma. 

7. Ye who possess showering wealth, yoke the 
ass to your firmly-built chariot, that ye may drink 
the exhilarating Soma.''- 


^ Yujur Veda, 11. 13, has part of this verse, hut much of it is 
quite different. Bay ana takes the verse as addressed to the 
Aswins, Mahidhara as addressed to the adhwaryu priest and the 
sacrificer, or to the sacriheer and his wife. 



164 


RIti-VEDA SANHITA. 


8. Aswins, come hither with your three-seated ' 
triangular car, that ye may drink the exhilarating 
Soma. 

9. NIsaitas, Aswins, hasten quickly to ray 
praises, that ye may drink the exhilarating Soma. 

SfeA VI. (LXXXVI.) 

The deities are the same; the RisJii is Viswaka the son of 
XnisHNA, or Ksisena himself; the metre is JagaVi. 

Yargalx. 1. Dasras, physicians, sources of happiness, ye 
both ■were(the objects) of Daksha’s praise;^ Yiswaka 
now invokes you for the sake of his son ; sever not 
otir friendships,* but fling loose (your reins and 
gallop hither). 

2. How ViMANAs once praised you, and ye gave 
him understanding for the attainment of excellent 
wealth ! Tiswaka now invokes you for the sake of 
his son ; sever not our friendships, but fling loose 
(your reins and gallop hither). 

3. Gladdeners of many, ye have given to Yish- 


^ Tor trivmdlmrena cf. i. 84. 9 ; i. 47. 2 ; viii. 22. 5, etc. 
Sajana continually vacillates in Ms interpretation; here he takes 
it as tri^halalcdsarnghatitenay “ compacted of three pieces.*^ He 
also gives as a second interpretation of trivritd ‘‘defended by 
three sets of plates.’’ 

* This seems to allude to the thousand riks uttered by Daksha 
or PrajSpati, the jf^§wina Sastra, which was won by the 
A § wins in a race, see i. 116, 2 (Comm.) and Ait. Brahm. iv. 7, 

® Sc. as worshipper and the object of worship. 



SIXTH ASHTAKA — SIXTH ADHTAYA. 


165 


Nipu' this prosperity for the attainment of excellent 
■wealth ; Viswaka now invokes you -for the sake of 
his son ; sever not our friendships, hut fling loose 
(your reins and gallop •hither). 

4. We summon that hero® to our protection, (the 
enjoyer) of wealth, the possessor of the 8oma,^ who 
now dwells afar off and whose hymn is most pleasing 
(to the gods) like his father’s ; sever not our friend- 
ships, but fling loose (your reins and gallop hither). 

5. The sun-god by truth extinguishes his beams 
(in the evening) ; he spreads abroad (in the morn- 
ing) the horn o f truth ; truth verily overcomes the 
might of the eager assailant ; therefoi’e ^ sever not 
our friendships, but fling loose (your reins and 
gallop hither). 


^ This is the name of the rishi^s son or grandson. 

® The Rhhz here prays for the presence of his absent son Yish- 
napu. The Schol. only adds in explanation that ‘‘it is for the 
son to protect the father.” 

® Rifishin is generally an epithet of Indra and is always ex- 
plained by S%ana as here, “possessor of the stale Soma” rijuha 
(cf. iii. 32. 1 ; 36. 10, etc.); but there is a word rijkha in i. 32. 
6, applied to Indra, which Sayaiia there explains as “enemy- 
repelling,” and rijisliin must have some such meaning here. The 
St. Petersburg Piet, always explains it in the Eig-Yeda as 
“ vorstiirzend, ereilend.” 

* Sayana takes the stanza as a praise of truth, satya-^^rasamsd* 
He seems to explain the verse as implying that as the sun 
swerves not from his appointed course, and as truth or adherence 
to right conquers earthly foes, so the As wins must fulfil the 
duties of ancient friendship and hear the rishi^s prayer. 



166 


EIG-TEBA SANHITA. 


Varga X. 


Si5kta YIL (LXXXVIL) 

The deities arc the Aswris^s; the RisM is I)YTJ3i>"fK:A the son of 

VAsrsiixnA or Paiy.oiEBiiA of the family of Angieas or Keishka ; 

the metre is Fragdiha, 

1. Aswras, your praise is filled with, plenty ^ as a 
well (with water) in time of rain ; hasten hither ; 
it is especially dear to the Soma when it is effused 
in the brilliant (offering) ; drink, leaders (of rites), 
as two Gauras (drink) at a pool.® 

2. Drink, Aswins, the exhilarating [Soma) as it 
drops ® (into the vessels), — seat yourselves, leaders, 
on the sacrificial grass ; rejoicing in the house of 
the worshipper,^ drink the sacred beverage with the 
oblation.® 

3. The worshippers® have invoked you with all 


^ i.e. it brings abundance to the worshipper. (In 89. 2, dy- 
imni is explained glorious.^') Another interpretation takes 
JDyumni as for Dyminiko^ ‘‘ A§wiDS, Dyumnika is your praiser.’* 

» Cf. viii. 4. 3. 

® Gharma may also be taken for the earthen pot called mahd^ 
vira, and signify the milk boiled in it. ** Brink, Aswins, the 
exhilarating (Soma) and the milk.’^ 

* Literally in the house of the man mamsho durone^ i.e. 
the sacrifice which is as a home to the deities, cf. v. 76. 4. 

* Or this clause may mean protect our lives together with 
our wealth.’^ 

® Pntjanudhdh , whoso saciifices are acceptable.’' 
The commentator also suggests that it may refer to the Ruhi 
Piiyamcdha (^iii. 68. 69), the plural being used as honorific. 



SIXTH ASHTAKA. — SIXTH ADHTAYA. 


167 


your protections ; ' come in the early mornings to 
the dwelling of him who has clipped the sacred 
grass, to the offering loved (by all the gods). 

4. Aswins, drink the, exhilarating Soma^ sit down 
in your radiance on the saeriftoial grass; waxing 
strong (thiOugh the libation), come from heaven to 
our praises, as two Gaiiras to a pool, 

5. Come, Aswixs, with your glossy steeds ; Das- 
RAS, -riding in goldeAcnariots, lords of good fortune, 
upholders of truth, drink the Soma. 

6. We, your wise praisers, invoke you to the 
enjoyment of the sacrificial viands ; come quickly, 

Daseas, at ttie sound of our praise, Aswixs, graceful 
in your movements, abounding in mighty deeds. 

SuKT.1 Till. (LXXXVIII.) 

• The deity is In dra; the Rlshi is ^N’odiias of the family of Gotamv; 
the metre is Frd^dtka, 

1. offer praise with oiir hymns, as cows (low) Varga xi, 
to their calf in the stalls,^ to that handsome Itora. of 
yours, (0 priests), the overcomer of enemies, who 
rejoices in the excellent ^ beverage. 

^ Or viswdhhir 'ktihhih may mean “ with prayers for all desir- 
able blpssings.’* 

® Yajur Veda, 26. 11. Sama Veda, L 3. 1. 5. 4; II. 1. 1.13. 1. 

^ Sayana takes swmareslm in this sense, but he quotes Yaska 
(Xir. V. 4) to show that the word may also raeau days.’’ (Cf. 

I’rof. Roth’s note in his edition, p. 56.) Sayaua takes it as ' days ’ 
ia the first clause, we praise thee in the days,” and * stalls ^ in 
the second. 

^ I take vasohy or rather the gloss vdsaj/Uuhj as Sayaiia explains 
it in vi. 16. 25. 



168 


EIQ-VEDA SANHITA. 


2. ^We solicit the radiant bounteous (Istdra), 
surrounded by powers as a mountain (by clouds), 
the supporter of many,^ — (we solicit him) speedily 
for renowned ^ food, rich in cattle, and multiplied an 
hundred and a thousand fold. 

3. The vast firm mountains cannot stop thee, 
Indra, — whatever wealth thou wouldst give to a 
worshipper such as I, none can hinder thee therein.^ 

4. By thine exploits and might thou art a 
warrior ; thou overpowerest all beings by thy deeds 
and prowess; this hymn which the Gotamas have 
made,®" causes thee to turn hither for their protection. 

5. ® Indra, by thy might thou extendest beyond 


^ Sama Yeda, IL 1. 1. 13. 2. 

* Or be fed by the- offerings of puruhhojasam, 

^ Say ana’s explanation of kshumantam is not clear, but he 
seems to take it as ‘‘causing praises by means of the children 
which it will produce,” saMavantamy anena putrddiham lahh^/ate, 
stotradini hurvdmm, Kshumantam vdjam occurs in ii. 1. 10; 4. 8 ; 
and is there explained saMavantam Mrtimantam, (Grassmann 
explains it as ‘ nahrungsreich.’) Say ana adds that another in- 
terpretation of the verse takes all the adjectives as agreeing 
with Dajam, ^ Sama Yeda, I. 4. 1. 1. 4. 

® This seems the obvious meaning of the words d iwdyam arka 
iitaye mmrtati yam Gotamd ajijanan. But Sayana, holding the 
eternity of the Yeda, explains the line, “ this hymn (or this 
praiser) brings thee hither for their protection, whom they have 
made manifest (in their sacrifice).” 

® Sama Yeda, I. 4. 1. 2. 10, but with yo, saclohJiyaSy and ati 
nswam for My antelhyasy and am swadhdm ; agreeing in the last 
clause with i. 81. 5. 



SIXTH ASHTAKA — SIXTH ADHTATA. 


169 


the limits of heaven, the region of the earth cannot 
contain thee ; deign to bring us food. 

6. Hone can hinder thy bounty, Maghavan, 
when thou gi vest wealth to thy votary ; most liberal 
sender (of wealth), listen to our praise for the attain- 
ment of food. 

SdKTA IX. (LXXXIX.) 

The deity is the same; the Risliis are E'mmedha and Puettmebua 

of the family of Ahgieas ; the metre of the first four verses is 

Pragatha^ of the fifth and sixth Amshtulh^ and of the seventh 

PnkatL 

1. ^Priests, sing to Indea the most sin-destroying Varga xii. 
Brihat Bdman^ by which the upholders of truth 
produced the divine all- waking luminary for the god.* 

2. ^Indea, the destroyer of those who ofler not 
praise, has driven away the malevolent* and has be- 
come glorious ; O Indra of mighty splendour, lord 
of the troops of Marots, the gods press thee ® for 
thy friendship. 

* Tajur Veda, 20. 30. Sama Veda, I. 3. 2. 2. 6. 

* This is a certain Saman, but here it means a mighty hymn. 

® That is, the Yiswe devah produced the sun jfor Indra by 
means of the Brihat Saman. ITahidhara takes it as meaning 
that they produced Indra’s own wakeful radiance thereby. 

^ Yajur Veda, 33. 95. 

* Sayana takes abhisastih as ‘injuries’ or ‘the injurers,’ sc. 
enemies. Mahidhara, as usual, takes it as ‘calumnies,’ abhisd^cbu 

® Sayana explains yemire by twdm niyachchhantij but l^Iahi- 
dhara more correctly preserves the middle meaning (cf. V. 32. 10), 

“ the gods anxiously devote themselves to win thy friendship.” 

Cf. Sayana’ s own explanation in viii, 98. 3. 



170 


KIO-VEDA SAUHITA. 


3. Priests, utter forth the hymn to your great 
Indra ; let Saxakr.vttj, the slayer of Vrixea, smite 
Veixra with his hundred-edged thunderbolt.^ 

4. Daring-souled (Indra), there is abundance of 
food with thee, — boldly bring it to us; let our 
mothers ® (the waters) impetuously spread over the 
earth; smite Vrixea, and conquer all. 

5. Maghavait, who hast none before thee, when 
thou wast born for the slaying of Vrixea, then thou 
didst spread abroad the earth, then thou didst prop 
up the heavens.® 

6. Then was the sacrifice j&loduood for thee, then 
too the joyous hymn ; then didst thou surpass all, 
whatever has been or will be born.* 

7. ®In the immature (cows) thou produoedst the 
mature ® (milk), thou oausedst the sun to arise in 
heaven.^ (Priests), excite (Ixdea) with your praises 


* Yajur Yecia, 33. 96. Sama Veda, I. 3. 2, 2. 5. 

® The waters are called mothers from the passage in the Taitt. 
Up. ii. 1, “from the waters comes the cai'th, from the earth the 
plants, from the plants food, from food semen, from semen 
man.’’ 

^ Sama Veda, II. 6. 2. 19. 1. 

^ Sama Veda, II. 6. 2, 19. 2. 

5 Sama Veda, II. 6. 2. 19. 3. 

® Cf. i. 62. 9. 

^ Sayana here repeats the legend of the P.mis and the stolen 
cows of the Angirasas. The rishis implored Indra for help, who, 
seeing that the stronghold of the Asuras was enveloped in thi(5k 
darhness, set the sun in the sky to dispel it. 



SIXTH ASIITAKA SIXTH ADHYAYA. 


171 


as men heat the Gharma with /S'«? 3 ?«H-hymns ; ^ (sing) 
the acceptable Bi'ihatzSaman’ to him who is to be 
honoui’ed by song. 

SiJkta X. (XC.) 

The deifcy and It'shh are the same; the metre is Prcigdtha. 

1 . ^May IxDEA, who is to be invoked in all VargaXiii. 
battles, regard our hymns and our libations, — he, 

the slayer of VaiTitA, who crushes the mightiest 
(foes),® who is worthy of his praise. 

2. *Thou art the chief giver of wealth, thou 
art truthful and makest thy worshippers rulers ; we 
solicit (blessings) worthy of thee, lord of vast riches, 
mighty son of strength.® 


^ Eor the ceremony of heating the Malnivira or Gharma pot, 
used in the Pravargya ceremony, see Prof. Hang's Ait; Brahm. 
voL ii. p. 42. The Saman hymns repeated during the heating 
are given in Ait. Brahm. i. 21. 

^ Sama Yeda, I. 3. 2. 3. 7; II. 7. 1. 2. 1, but with Indra and 
its adjectives in the accusative for the nominative, and hhMata 
for hhushatu, i.e. (priests) honour Indra, etc.^' 

^ Paramajyah also occurs in viii. 1. 30. Sayana's first ex- 
planation is inadmissible, “he whose bowstring (jyd) is most 
excellent (^aramd)^' (cf. Wilson's transl. vol. iv. p. 217); but 
he adds another, taken in the text, rightly connecting it with the 
root /yd, to which he gives the sense of himd, (Benfey in his 
Diet, connects this root in the sense of overpowering' with 
/3/a, ^Ld(o.) The St. Petersburg Diet, explains it “die hbchste 
Obergewalt habend." 

. Sama Yeda, II. 7. 1.2. 2. 

Sayana obscurely explains this phrase, “son of strength, 




172 


RIG-VEDA SARHITA. 


3. Indea, who art the object of hymns, unex- 
aggerated^ praises are" offered by us; lord of bay 
steeds, accept these fitting hymns, ^ which we have 
meditated for thee. 

4. Thou art truthful, Maghavan; unhumbled thy- 
self, thou humblest many enemies; most mighty 
thunderer, cause wealth to meet thy worshipper. 

5. ®Thou, Tndra, lord of strength, art the glorious 
possessor of the offered Soma ; alone with (thy 
thunderbolt), that protector of men, thou smitest 
the enemies that none else could oppose or drive away. 

6. ‘Living one,® who possessest supreme know- 
ledge, we verily ask thee for wealth as though it 
Avere an inheritance ; thy abode (in heaven), Ixdra, 
is vast like thy glory ; ® may thy blessings fill us. 

because produced as the cause of strength in order to destroy 
enemies’^ (cf viii. 92. 14). This strength, or victory through 
strength, is the final cause of his production or manifestation by 
the rite ; and the final cause being then taken for the efficient, 

* strength ’ may thus be called the father. 

^ Amtidhhutd is an obscure word j Sayana explains it sarvdn 
atihramya, na lliavanti, mdragunavtjdpahdni yathdrtliabhktdni. 
The St. Petersb. Diet, exjilains it '‘uniibertroffen,^’ and derives 
it from atihlMa with an alliterative reference to adbJmta. 

’ Tojana is also explained by Sayana as dotra in i. 88. 5. 

^ Sama Yeda, I. 3. 2. 1. 6; II. 6. 2. l2. 1, but with 
patih for -pate^ purv anidtas for anuttd^ and charskanidhritih for 
-dhritd, ^ Sama Yeda, II. 6. 2. 12. 2. 

^ A^um is explained halavan prdnavmi* 

This is Sayaiia’s interpretation, following Yaska, Nir. v. 
22. More probably it means ‘'thy protection is as a vast cloak,” 
or ‘‘hide,” sec Prof, lluth's note in Ms edition. 



SIXTH ASHTA.KA — SIXTH ADHYAYA. 


173 


SiJktaXL (XCI.) 

ae deity is the same ; the Uishi is ApIlX the daughter of Atki ; 
the metre is AnmMulih^ the exception of the first two 
verses, which are Pankti. 

1. ^A. young -woman going to the water found 


' Sayana quotes a legend from the Satyayana Brahmapa to 
illustrate this hymn. Apald the daughter of Atri, being afflicted 
with a disease of the skin, was repudiated hy her husband; 
she returned to her father’s hermitage, and there practised 
penance. One day she went out to bathe, intending to make a 
Soma offering to Indra, and as she was returning, she found some 
Soma plants in the road. She gathered them and ate them as 
she walked. Ind/ra, hearing the sound of her jaws, thought it 
was the sound of the Soma stones, and appeared to her, asking 
whether there were- any Soma stones bruising there. She ex- 
plained the reason of the sound, and Indra turned away. She 
called after him, “ why dost thou turn away ? Thou goest from 
house to house to drink the Soma, now then drink the Soma 
ground by my teeth and eat fried grains of barley.” She then 
added, without paying him respect, I know not whether thou 
art Indra, but if thou comest to my house I will pay thee due 
honour.” Feeling however sure that it was really Indra, she 
addressed the latter half of the third verse to the Soma in her 
mouth. Indra then, falling in love with her, drank the Soma as 
she wished. She then triumphantly exclaimed (v. 4) : I havp 
been repudiated by my husband and yet Indra comes to me.” 
Indra then granted her a boon and she thus chose, my father’s 
head is bald, his field is barren, and my body is destitute of 
hair ; make these things grow.” Indra granted the three boons. 
For this hymn and legend, cf. Prof. Kuhn in Indische Stud. i. 
pp. 118, 119, and Prof. Aufrecht, ih, iv. 1-8; Grimm, in his 
Deutsche Myth. p. 1U8-21, and Xorddeutsche Sagen, p. 443. 



174 


EIG-YBDA SAOTITA. 


Soma in the path ; as she carried it home she said, 
I will press thee for Indea, I will press thee for 
Sakea.^ 

2. ““Thou who goest from house to house a Eero 
bright in thy splendour, drink this Soma pressed by 
my teeth, together with fried grains of barley, the 
Icaramhha,^ cakes, and hymns. 

3. "We wish to know thee, but hero we know 
thee not- 0 Soma, flow forth for Indea first slowly, 
then quickly/ 

4. May (Indea) repeatedly make us powerful, 
may he do abundantly for us, may he repeatedly 
make us very rich; often hated by our husband 
and forced to leave him, may we be united to Indea. 

5. These three pldees, — do thou cause them all 
to grow, — my father’s (bald) head, his (barren) field, 
and my body, 

6. This field which is our (father’s), and this my 
body, and the head of my father, — do thou make all 
these bear a crop.® 

7. Thrice, Satakratd, didst thou purify Apala, 


^ This verse is said by Apala, as Indra comes up and questions 

* Apala says this as Indra turns to depart. 

® A mixture of fried barley meal and butter or curds. 

^ This is Sayana’s explanation of the words sanair iva sanahair 
iva; but it is better to translate them, with Prof. Aufrecht, 
^‘allmahlig und allmahliger tropfe.*' 

® Lit. ^‘make them all hairy’' rormsdni, Cf. Propertius, iv. 
2. 14, *^et coma lactenti spicea iruge tumet.” 



SIXTH ASHTAXA — SIXTH ADHTATA. 


175- 


in the hole of the chariot, in the hole of the cart, 
and in the hole of the yoke,^ and thou didst make 
her with a skin resplendent like the sun, 

SiJktVXII. (XCII.) 

The deity is the same ; the BisM is Sectakak-sha or Sttkaep’^' 
of 'the race of Astgieas; the metre is Gayatr\, except in the 
first verse, where it is AnushiuVh. 

1. ‘‘Sing, priests, that Ixdea, who drinks yourvai^v. 
offered beverage, — the foe-subduing Sataxhatu, 

most liberal of men.® 

2. ^Proclaim that deity as Indra, who is invoked 
by many, who is praised by many, who is worthy of 
songs and renowned as eternal. 

3. ®May Indra who causes all to rejoice',® be the 


^ Sayana says that Indra dragged her through the wide hole of 
his chariot, the narrower bole of the cart, and the small hole of the 
yoke, and she* cast off three skins. The first skin became a hedge- 
hog, the second an alligator, the third a chameleon. I suppose, 
with Prof. Aufrecht, that the hole or space of the chariot and 
cart represents the opening between the four wheels ; the hole of 
the yoke seems to me to mean the opening through which the 
animal’s head passed, corresponding to Homer’s ^^eir/kri XL 19. 
406. 

^ Sama Yeda, 1. 2, 2. 2. 1 ; II. 1. 2. 1. 1. 

® Or to he most honoured of men.” MamhuTitha charshani- 
ndm. ^ Sama Yeda, IL.l. 2. 1. 2. 

® Sama Yeda, II. I. 2. 1. 3, with makondm for maJidndm. 

® IfrituJi=nartayitd^ *‘he who causes all to dance,” cf. ii. 22. 
4. Sayapa gives another explanation as ** bringer {netd) of kine 
to thy votaries.” The St. Petersb. Diet, renders it lebhaft, 
beweglich.” 



176 


Ria-YEDA. SANHITi. 


giver of plenteous food to us ; may he, the mighty, 
bring us (riches) up to our knees. 

4. ^Indea, the handsome-jawed, has drunk of the 

dropping cooked with barley, (the 

offering) of Sudaksha*^ assiduous in sacrifice. 

5. Loud^ praise that Indea that he may drink 
the Soma, — it is this which gives him strength. 

Varga XVI. 6. The god, having quaffed its exhilarations, by 
the strength of the divine (Soma) has conquered all 
worlds. 

7. ^Bring hither for our protection Indea the 
conqueror of many, who pervades all your praises 

8. The warrior, whom none oppose and none can 
harm, the quaffer of the Soma, the leader whose 
deeds cannot be hindered.® 

9. 0 thou worthy of our praise, thou who knowest 
all things, repeatedly give us riches, protect us by 
the wealth of our enemies.® 

10. ’Come to us, Indea, from thence® with food 
of an hundredfold strength, of a thousandfold strength. 


> SamaVcda, I. 2. 2. 1. 1. 

^ This is explained as the name of a Eishi. Benfey takes 
• Budahshasya prahoshiiiak as epithets of the Soma, ‘‘des kraftigen, 
aufregenden.’’ 

3 Sama Ycda, I. 2. 2. 3. 6; TI. 8. 1. 10. 1. 

* This verse is addressed hy the sacrificer to the praising 
priest. ® Sama Ycda, II. 8. 1. 10. 2. 

« Siima Ycda, II. 8. 1. 10. 3. 

’ S;ima Yeda, I. 3. 1..^. 2. 

from heaven or from our enemies’ abode. 



SIXTH ASHTAXA — SIXTH ADHTIYA. 


17t 


11. Saxea, let us go, proved in deeds, to deeds ; Vaiga xvii. 
thanderer, cleaver of mountains, let us conquer in 
battles by tby steeds.^ 

12. We refresh thee, Satakratu, with our 
praises, as (the herdsman) the cattle vfuth (different 
kinds of) pasture. 

13. All mortal natures, Satazbatit, are moved by 
desire ; we feel wishes, 0 thunderer. 

14. 0 son of strength, men, uttering their desires, 
abide happily in thee ; none, Indea, surpasses thee. 

15. Showerer (of blessings), protect us by thy 
action, which is most bounteous yet awful, foe-terri- 
fying yet many-cherishing.®* 

16. ®Eejoice us,^ Indea, Satakeattj, as thou re- Varga xviii. 
joicest in that most glorious exhilaration of the 

8oma ; 

17. That Soma of thine, Indea, which is most 
widely renowned, most destructive of thine enemies, 
and most renovating to thy strength. 

18. Thunderer, smiter of enemies, truthful drinker 
of the Soma, we know (the wealth) which is given 
by thee to all thy votaries. 


^ Sayana says ‘‘ by steeds givea by thee.’^ 

* So Sayana, who eixploins jpurandhyd by hahundm dhdrayiirydi 
but he himself explains the word in v. 35. 8 {no ratham avd pnr~ 
andhyd) by sohhanahuddhyd. I should therefore prefer to trans- 
late the verse, “ Showerer, protect ns by thy care, by thy good 
providence, which is bounteous and yet awful and foe-terrifying/’ 
® Sama Teda, 1. 2. 1. 3. 2. 

^ Benfey takes it “des Bauschs berauschc dich.” 

VOL. V, N 




m 


RIG-VEDA SANHITA. 


1&. Let our voices praise on every side the {Soma) 
effused to the exhilarated Ikdsa let the priests do 
honour to the {Soma) honoured of all.^ 

20. “We invoke, now that the Soma' is effused, 
that Indra in whom all graces are at their height; 

■ and in whom the seven associated priests rejoice.® 
Varga XIX. 21. ®The gods extended the heaven-revealing 
sa’crifiee in the TrikadruJca days,^— may our praises 
prosper it. 

22. Let ttie /S'owa-drops enter thee as the rivers 
the sea ; none, Indea, surpasses thee.® 

23. Indra, showerer (of blessings), wakeful one, 
thou hast attained by thy might the drinking of the 
Swna which.enters into thy belly.® 

24. Indra, slayer of Vritra, may the Soma be 
enough for ,thy belly, may the drops be enough for 
thy (various) bodies.' 

* Sfima Yeda, I.. 2. 2. 2. 4; II. 1. 2. 4. 1. 

_ * Sdma Veda, II. 1. 2. 4. 2. 

* Sama Veda, II. 1. 2. .4. 3, The verse has already occurred 
in viii. 13. 18, and Sayana there took yajnam as Indra, sc. ya»lt- 
tavyam. 

* These are the first three days of the ahhipldva, a religions' 
ceremony ■which lasts six'days’and is a part of the Gav&mayma 
sacrifice. The first three days are severally called jyofia, go aud 
dyua, the last three go, dym and jyotit. 

* Sama Veda, I. 3. 1. 1. 4; II. 8. 2. 2. 1. 

* Sama Veda, II. 8. 2. 2. 2. 

’ Sama Veda, II. 8. 2. 2. 3. Sayana explains ihdmahhyah for 
thy varions bodies or splendours, ndndvidlwbhyah saHrebhyas iava 
tejobhyo td. 



SIXTH ASHTAKA— SIXTH ADHTIyA. 


179 


25. ^Srtjtakaksha sings enough for a horse, enough 
for a cow, enough for a house of Ihdea’s.^ 

26. When our /Si?/»«-libations are effused, thou 
art abundantly able® (to drink them), — may they he 
onough for thee, the hounteoijs. 

27. May our praises reach thee, thunderdr, even Varga xx. 
from afar; may we obtain thy (wealth) abundantly. 

28. ^Thou verily lovest to smite the mighfy,®thou 
art a hero and firm (in battle), thy mind is to he 
propitiated (by praise). 

29. Iiord of great wealth, thy bounty is possessed 
by aU thy worshippers ; therefore, Indea, be also my 
ally.® 

30. Be not like a la 2 y Brahndn^ 0 lord of food ; 
rejoice thyself by drinking the effused Boma mixed 
with milk.*^ 


‘ Sama Veda, 2. 1. 3. 4, 'wA'ckg&yata srtitalcaksha toT gdyati 
srutakahshah, 

® It is not clear whether these gifts are past or future ones, — 
Sayana allows both interpretations. He explains Indrasya dMmne 
as “for a house given by Indra.’’ Benfey takes it as Indra’s 
heaven. 

® Sayana takes Ihiishasi as for lhavasi, or ZB:=zprdpayay “ bring 
us abundant wealth.’^ The St. Petersb. Diet, derives it from 
Ihiish “ sieh ernstlich bemiihen um.^’ 

^ Sama Yeda, 1. 8. 1. 4. 10; 11. 2. 1. 18. 1. 

® Benfey takes virayu as “ helden-liebend.” 

» Sama Yeda, II. 2. 1. 18. 2. 

’ Sama Yeda, II. 2. 1. 18. 3. Brahmm is explained here by 
Sayana as a Brahmana, but cf. Hang’s Ait. Brahm. pref. p. 20, 
and his transl p. 376. 



180 


BIG-VEDA SANHITi. 


31. Indea, let not* the threatening prowling 
(demons) obstruct us at night; let us smite them 
with thee as our helper.^ 

32. With thee, Indea, as our helper, let us answer 
our enemies ; thou art ours, we are thine. 

33. Indea, may thy friends, the chanters, worship 
thee, devoted to thy service and again and again 
reciting thy praise. 

S^KTA XIII. (XCIII.) 

The deity is Iitdba, but in the last verse he is associated with the 
EiBHirs ; the Rithi is SukakshA ; the metre is Qayatri. 

Varga XXI. 1. Thou riscst, 0 sun, on (the sacrifice of Indea-) 
the showerer (of blessings), the bountiful giver, 
famed for his wealth, the benefactor of men ; ^ 

2. ’Who cleft the ninety-nine cities'* by the 
strength of his arm, and, -slayer of Veitka, smote 
Ahi.® 

3. May Indea, our auspicious friend, milk for us, 
like a richly-streaming (cow), wealth of horses, kine, 
and barley.® 

4. Whatsoever, 0 Sun, slayer of Yeitea, thou hast 
risen upon to-day, — ^it is all, Indra, under thy power,’ 


* Sama Veda, 1. 2. 1. 4. 4, with yamata for yamm. 

Sama Veda, 1. 2. 1. 4. 1 ; II. 6. 3. 4. 1. Indra is himself 
one of the twelve .^dityas. 

“ Sdma Veda, II. 6. 8. 4. 2. ^ Cf. Kg V. II. 19. 6. 

. ® Sc. the cloud. ‘ Sama Veda, II. 6. 3.4. 3. 

’ Tajur Veda, 33. 35. S4ma Veda, I. 2. 1. 4. 2. 



SIXTH ASHTAKA — SIXTH ADHYIta. 181 


6. When, swelling in thy might, lord of the good,^ 
thou thinkest “ 1 shall not die,” that thought of 
thine is indeed true. 

6. Thou goest at onee, Indra, to all those Soma- Targa xxii. 
libations which are effused afar or effused near. 

7. We invigorate that (great) Iitdea for the 
slaying of mighty Yritea ; may he be a bounteous 
showerer (of wealth).® 

8. ®Indea was created^ for giving, he, the most 
mighty, was set over the exhilarating Soma ; he, the 
glorious one, the lord of praise, is worthy of the Soma, 

9. The mighty (Indra), unassailed by his foes, 
hastens to confer wealth on his worshippers, — ren- 
dered keen by their praises as a weapon, full of 
strength and invincible.® 

• 10. Inbea, worthy of our praise, do thou, hymned 
by us, make our path plain even in the midst of 
difficulties, (hear us), Maghavan, if thou lovest us ; 

11. Thou whose commandr and rightful empire ® Varga xxiii, 
neither god nor irresistible hero can harm. 

12. Tea, deity of the handsome jaw, the two god- 
desses, heaven and earth, both worship thy resist- 
less consuming might. 


^ According to Sdyana “ lord of the nahhatraaJ^ 

* Sama Veda, L 2. 1. 3. 5 ; IL 5. 1* 10. 1. 

® S^ma Veda, II. 5. 1. 10. 2, witn hale for made. 

* Sayana adds ‘‘by Prajapati at the tim^of creation.^’ 

® Sama Veda, II. 5. 1. 10. 3, with ugro for rishwah. 

® Sayana gives another explanation of mardjya as sivarga- 
Bwdmitwa. i 



■182 


BIG-TEDA SANHIXA. 


13. It is thou that keepest this bright milk in 
the black, red, and spotted cows. 

14. When all the gods', fled in various directions 
from the splendour of the -demon Ahi, and when 
fear of the deer^ seized them, 

15. Then was my Itoea the repeller ; then did 
the smiter of Veitea put forth his might, he who 
hath no existent enemies, the invincible. 

Varga XXIV. 16. (Priests), I bring to you men, for great 
wealth, that renowned and mighty one who utterly 
destroyed Ymtea.^ 

17. thou bearing many names and praised by 
many, when thou art present at our various 8oma- 
libations, may we be endowed with a kine-desiring 
mind.^ 

18. May the slayer of Vmtea, to whom many 
libations are offered, know our desires, — may Sakea 
hear our praises.® 

19. Showerer (of Wessings), with what coming 


‘ Cf. i. 80. 7; V. 32. 8; 34. 2. 

* Sama Veda, I. 3. 1. 2. 5, with dsitlte for <£ sushe. 1 shoxild 
prefer to take eharslianlndm as governed by the epithets of Indra, 
“renowned and mighty amongst men.” 

* S5ma Veda, I. 2. 2. 5. 4. 

*• Saya^a explains this to mean “may we obtain kine.” 
Gavymfd shonld mean “ with a desire for milk.” Might it be 
rendered “ Come with this mind, with this desire for milk, 
wheii thou art present at our /Sowa .offerings ” ? 

* Sama Veda,,I. 2. 1. 5. 6, reading bodhanmand^. 



SIXTH ASHTAKA — SIXTH ADHTATA. 


18 a 


of thine dost thou gladden us, with what coming 
bringest thou (wealth) to thy worshippers ? ^ 

20. At whose hymn-accompanied libations does 
• the sbowerer, the lord of the Myuts,^ the slayer of 

VniTitA, rejoice to drink the Soma ? 

21. Eejoicing (in our oblations), bring us wealth vargaxxv. 
a thousandfold ; remember that thou art the giver 

to thy votary. 

22. These >Sl 9 »ja-libations with their wives pro- 
ceed (to Indea) longing to be drunk ; the stale 
Soma, pleasing to the taste, goes to the waters.® 

23. The sacrificing* priests, invigorating (Iitdka) 

by their offerings at the sacrifice, have by their 
might dismissed him to the Avahhritha} , 

'24. May those two golden-maned steeds together 
exulting bring him to our wholesome offering.®^ 


^ Yajur Yeda, 36. 7. Sama Ycda, IL 7. 3. 7, !• 

* The NiyutH 2 x^ Yayu’s horses, which he is said to hare lent 
to indra on one occasion in battle. 

^ This is a very obscure verse ; Sayana follows the explanation 
given by Yaska, iWr. v. 18. The epithet patnivantah ‘‘with 
their wives or protectresses is said to allude to the two kinds 
of water, the Vdsativaryak and the Ekadhandh, used in the Boma 
offerings. (Cf. Ait. Brahm. ii. 20.) At the time of the Ava- 
bhritha, or concluding ceremonies of purification, the rijisha or 
stale Soma is thrown into the waters. The epithet nichumpunah^ 
which. Ydska explains niohamanena prindt% is derived by Mahi- 
dhara (Yajur Y. 3.. 48) fi:om the root chip ‘lent^ incedere,’ and 
similarly the St. Petersb. Bict. explains it ‘ schliipfrig.’ 

* Sama Yeda, I.. 2. 2. 1. 7, with vridhantah. 

* See via. 32. 29. 



184 


EIG-TEDA SANHITl, 


VaigaXXVI. 


Varga XXVII. 


25. Eesplendent (Agni), these ^owa-libations are 
effused for thee, and the dipt grass is spread ; bring 
IxDEA hither for his worshippers.^ 

26. May he give strength and his brilliant heaven 
and precious things to thee his worshipper, and to 
his praising priests ; worship IndeI. 

27. I prepare, Saxakbatu, thy strong (Soma) and 
all thy praises ; be gracious, Indea, to thy hymners. 

28. Bring us what is most auspicious, Satakeatu, 
(bring us) food and strength, if thou hast favoxn to 
us, Indea.® 

29. Bring us all blessings, Satakeattt, if thou 
hast favour to us, Inbea. 

30. Bearing the effused libation, we invoke thee, 
mightiest slayer of Yeitea, if thou hast favour to 
us, Indea. 

31. Come with thy steeds to our effused libation, 
lord of the SomUj — come with thy steeds to our 
effused libation.® 

32. ^Inbea, Satakeatti, mightiest slayer of 
Vmiea, thou whose power is known in a twofold 
way,® come with thy steeds to our effused libation. 


^ Sdma Yeda, I. 3. 1. 2. 10, but with some Yariatious. 

* Sama Yeda, I. 2. 2. 3. 9. 

» Sama Yeda, I. 2. 2. 1. 6; II. 9. 1. 10. 1. 

^ Sama Yeda, II. 9. 1. 10. 2. 

® f. 0 , Tbou art known in thy terrible form as the slayer of 
Yyitra, etc., and in thy merciful form as the protector of the 
world. Of. sup. 70, 2. The St. Petersb. Diet, explains dwitd 
as ‘ besonders.^ 



SIXTH ASHXAKA — SIXTH ABHTATA. 


185 


33. Slayer of Vritka, thou art the drinker of 
these Soma juices, come with thy steeds to our 
effused libation.^ 

34. ^MaylxDRA bring to us the bounteous Eibhh 
Eibhukshaxa® to partake of our sacrificial viands ; 
may he, the mighty, bring the mighty (Yaia). 

anuvAka X. 

ADHYAYA YI. Continued. 
sfeA I. (xcrv.) 

The deities are the Maeuis; the J^ishi is Yistdtj or PtiiiDAKSHA 
of the family of An&ieas ; the metre is Gdyatri. 

1. *The cow ® (Pri^ni), the food-desiring mother 
of the wealthy Maritts, drinks (the Soma ), — she is 
worthy of all honour, who yokes (the mares) to their 
chariots, 

2. She, in whose presence all the gods observe 
their functions, and the sun and moon move in peace 
to enlighten the world. 


* Sama Teda, II. 9. 1. 10. 3. 

» Sama Yeda, I. 3. 1. 1. 6. 

’ Bibhukshana was the eldest and Vaja the youngest of the 
three brothers. The Eibhus have a share in the evening 
libation between Prajapati and Savitri, see Ait. Brahm. iii. 30. 
This verse is addressed to the Bibhus in the evening libation on 
the ninth day of' the Dwadasdha ceremony {ih. v. 21). 

‘ Sama Veda, 1. 2. 2. 1. 5. 

’ Cf. i. 23. 10 ; ii. 34. 2, etc. 



186 


EIGt-TEDA SANHirl. 


3. Therefore all our priests in, their worship 
always sing the Maruts that they may drink the 
8<ma} 

4. This Soma is efiused (by us); the seLi-resplen- 
dent Maetjts drink of it, and the Aswins/-* 

6. ®Miiea, Artaman, and Tartota drink (the 
Soma), purified by the straining cloth, abiding in 
three places,^ and granting posterity.® 

6. Inrea also is eager in the morning to drink 
this effused [Soma) mixed with milk, as a priest (to 
praise the gods).® 

\rarga XXIX. 7. "When do the sages flash like waters across 
(the sky) ? when do the Maruis, pure in Tigour, 
destroyers of enemies, come to our offering i* 


^ Sayana explains this Terse. all our priests in their worship 
always sing that (might of the Maruts) that they may drink the 
Soma ; the Maruts (are to he invoked hy us)/* 

* Sama Teda, I. 2. 2. 3. lu II. 9. 1. 8. L The construction 
would rather indicate that swardjah is an epithet of asya 
(somasya), not of marutaL 

« Sdma Yeda, IL 9. 1. 8. 2. 

* ** The Soma juice, when it is extracted, is poured into the 
Adhavaniya, a kind of trough. Thence it is poured into a cloth, 
in order to strain it. This cloth is called JPavitra or Da§dpavitm. 
Below the cloth is another trough called TiitabhriV'* {Hang), 
These are the ** three places** of the text. 

® Jdvatah is a hard word. Sayana explains it stutyajamvmtam 
** having reference to praiseworthy persons**; I have adopted 
the rendering of the St. Petersburg Diet. *^an Nachkommen- 
schaft reich, der Nachkommenschaft gehen kann/* 

® Sama Veda, II. 9. L 8. S 



SIXTH ASHTAKA — SIXTH ADHTATA. 


187 


8. 0 shall I to-day possess your protection, mighty ' 
deities, beautifully bright in yourselves (though un- 
adorned) ? 

9. (We invoke) those Maruts to drink our Soma, 

■who have spread out all the things of earth and the 
luminaries of heaven. 

10. 0 Maruts, I invoke you, resplendent, of 
pur.e vigour, to drink this Soma. 

11. I invoke those Maruts to drink this Soma, 
who have established heaven and earth. 

12. I invoke that band of the Maruts, abiding in 
the clouds, the showerers, to drink this Soma. 

StiKiA II. (XOY.) 

The deity is Iistbra ; the ^ishi is TiitASCHf of the tamily of 
Angibas ; the metre is AnushfuhL 

1. 0 Indra worthy of praise, when the Soma is Vargsxxx. 
effused, our songs hasten to thee as a charioteer (to 

his goal) ; they low towards thee as cows towards 
their calves.^ 

2. Indra worthy -of praise, let the bright Soma- 
libations come to thee; drink thy portion of the 
beverage ; Indra, in all places it is fit for thee. 

3. Drink to thy fill, Indra, the effused Soma 
brought by the hawk,^ thou art the lord of all the 
divine hosts,® thou art the self-resplendent. 

^ Sama Yeda, I. 4. 2* 1. 8. * Cf. L 80. 2. 

® J^^ya^a takes saswatindm with visdmj as hah^t^ndm marud- 
gandndm sarveshdm devagandndm cha. 



188 


EIG-VEBA 8ANHITA. 


4. Hear, Indra, the prayer of TiraschI who 
worships thee, and satisfy him with wealth bringing 
gallant offspring and cattle, — for thou art mighty.^ 

5, To him who has made for thee this newest 
joy-giving hymn, do thou, Indra, (extend) thine 
ancient truthM providence to which all hearts are 
known.® 

Varga XXXI. 6. Let US praise that Indra whom our chants and 
hymns have magnified; we worship him, desirous 
to honour his many deeds of might.® 

7. ^Come let us praise the purified Indra with a 
pure Sdman and with pure recited hymns ; let the 
pure (Soma) mixed with milk gladden him waxing 
strong.® 

8. ®Come to us, Indra, purified ; purified with thy 
pure protecting hosts ; purified establish wealth 
in us ; purified and now worthy of the Soma, rejoice. 

9. Purified, Indraj give us wealth ; purified give 


‘ Sama Veda, I. 4. 2. 1. 5 ; II. 2. 2. 19. 1. 

® Sdma Veda, 11. 2. 2. 19. 2, with yas ta Indratox Indra yas te. 

^ Sanaa Veda, II. 2. 2. 19. 3. 

* Sanaa Veda, I. 4. 2. 1.9; II. 6. 2. 9. 1, with suddhaih in 
the second line for suddha. 

® Sayana illustrates this and the following verses by a legend 
from the Satyayana Brahmana. Indra, after the slaughter of 
Vritra, being polluted by the guilt of Brahmanicide, begged the 
Eishis to purify him by their Saman hymns. They accordingly 
said these verses and he became purified ; and they then ofiferod 
him the Soma, etc. 

® Sama Veda, II. 6. 2. 9. 2. 


The Maruts. 



SIXTH ASHTAKA — SIXTH AHHTATA. 


189 


to tliy worshipper precious things; purified thou 
smitest thy enemies ; purified thou desirest to give 
as food.^ 

SiJkta, III. (XCVI.) 

The deity of the hymn is except that in the last part of 

the fourteenth verse the Maruts and in the fifteenth Ixdka and 
Brihaspati are addressed; the Eishi is DruTAisrA, the son of 
the Martjts, or TiRAScni ; the metre is Trislitulh^ except in the 
fourth verse, where it is Virdj. 

1. For him the dawns prolonged their rising ; for 
Indea the nights uttered auspicious voices by night;® 
for him the waters, the mothers, the seven rivers, 
stood, offering an easy passage for men to cross over. 

2. By him the thrower, unaided, were pierced 
asunder the thrice seven table-lands ® of the moun- 
tains heaped together; neither god nor mortal 
(jould do what he, the showerer, in his fullgrown 
strength has done. 

3. Indea’s iron thunderbolt is grasped firmly in 
liis hand ; enormous strength resides in his arms ; 
when he goes forth (to battle) there is ample em- 
ployment for his head and his mouth,* and (his 
followers) rush near him to hear his commands. 


^ Sama Yeda, II. 6. 2. 9. 3. 

® Sayana’s explanation is, ‘‘All men read the Yeda, etc., in 
the latter half of the night ; therefore the voices of the night 
were auspicious; they studied the Yeda under Indra’s direction.’’ 
® For this legend compare stiprd, p. 150. 

^ i.e. his head is employed in fitting the helmet, etc., and his 
L'yes in seeing the enemy ; and the mouth issues its various orders. 



190 


EIG-TEDA SlKHUi. 



4. I think thee the most worthy among those 
worthy of sacrifice ; X think thee the overthrower of 
the imperishable^ (mountains) ; I think thee, Indea, 
the banner ^ of warriors ; I think thee the showerer 
(of blessings) to men. 

6. When, Ihdra, thou graspest in tnine arms 
thy pride-humbling thunderbolt to smite Ahi, when 
the mountain-clouds loudly roar and the cows® 
loudly bellow, then the Brahmans* offer their 
worship to Indra. 

6. Let us praise that Iedea who produced all 
these things, to him all beings are subsequent; 
may we maintain friendship with Indea by our 
hymns,® let us bring the showerer (of blessings) 
near us by our praises. 

7. “All the gods who were thy friends forsook 
thee, fiying away at the snorting of Yeitea ; O 
Indea, let there be friendship to thee "with the 
Maeijts ; ’ then dost thou conquer all these hostile 
armies. 


' Sa^'ana adds another interpretation “ of the heroes not to be 
overtlirown.’^ 

* Another hut less likely interpretation is the manifester of 
thyself to thy worsliippers.” 

® The cows are the waters pent within the clouds. 

* Say ana explains hrahmdnah as '' the Brahmans,” or as ‘^the 
moimtiiins, etc.” 

^ Suyana takes mil ram as for maitrim; hut he offers another 
interpretation, ‘‘let us say by our hymns ^may we he friends 
with Indra.’ ” ® Same Ycda, L 4. 1. 4. 2. 

' Cf. Ait. Bnihm. iii. *20. The Alanits alone did not leave him. 



SIXTH ASHTAKA, — SIXTH ADHTATA. 191 

8. These sixty-three Maruts* were worthy of 
sacrifice, nourishing thy vigour like cows gathered 
together ; we come to thee, do thou grant us our 
portion ; so will we produce strength in thee by 
this offering. 

9. Thy sharp bow, the host of Maruts, and thy 
thunderbolt who, Indra, has ever withstoo*! ? The 
Asuras are weaponless and abandoned by the gods, 
drive them away by thy discus, 0 RijisMn? 

10. Send forth an excellent hymn to great 
(Indra), the strong, mighty, and most fortunate, 
(that he may prosper) my cattle ; utter many praises 
to Indra who is borne by praise,* may he speedily 
give much wealth to me. 

11. Send forth thy praise to mighty Indra who is 
borne by hymns, as (a sailor sends a traveller) in a 
ship across the rivers ; bring to me by thy rites that 


^ Trih JShashfih would properly mean ^thrice sixty/ but 
Sayana takes it expressly as sixty-three, and explains it by 
adding that there were nine companies of the Maruts, each com- 
posed of seven. The White Yajnr Yeda, 17. 81-86 (cf. 39. 7), 
gives six companies of seven each ; and Sayana in his Comm, on 
Taitt. Samh. i. 5. 11, where he <juotes ii. 2. 5, [saftagand vai 
Marufah) similarly gives the same number (42), but with ap- 
parently differing names ; he adds however, the other gana is 
to be sought in another ^akha.^’ Here he quotes five ganas from 
the Samhita, iv. 6, 5 ; a sixth, he says, is found in a Khila or 
supplementary portion, and the three ganas remaining to make 
up the total of 63 he takes from the Taitt. iiiranyaka, iv. 24, 25. 

® Cf. viii. 86. 4. 



192 


EIG-VEDA SAKHITA. 


wealth -which belongs to him renowned and bene- 
ficent; may he speedily give much wealth. 

12. Perform those rites of thine that Indra may 
accept them ; praise him to whom praise belongs, 
worship him with thy service ; 0 priest, adorn thy- 
self, grieve not (for poverty) ; let Indea hear thy 
praise, may he speedily give much wealth. 

13. ^ The swift-moving Krishna with ten thousand 
(demons) stood on the Amsumati ; by his might 
Indra caught him snorting (in the water) ; he, 
benevolent to man, smote his malicious (bands).** 

14. “ I have seen the swift-moving (demon) 
lurking in an inaccessible place, in the depths of 

Siima Ycda, I. 4. 1. 4. l/witli snikitim nrimand adkadrdk as 
the last clause. 

^ Sayan a illustrates this and the following Terses by a legend 
that Indra, aided by Bribaspati and the Maruts, slew the asura 
Krishna, who with 10,000 other asuras had occupied the river 
Ainsnmuti, which is said to be the Yamuna. He adds a different 
h‘gt‘nd from tlic Brihaddevata, which, however, not being 
declared by a rishi, is not to be implicitly received. (On this 
cf. Miiller’s remarks in Yar. Lcctt.) This other account is to 
the effect that the Soma, being afraid of Yritra, took refuge with 
the Kurus by the river Ainsumati. Indra followed it with 
Brihaspati and the Haruts, and b(^getT: it to return. It however 
refused, and attempted to resist;, but it was ultimatclj- conquered 
and carried back to the gods, who drank it and in consequence 
vanquished the demons. Drapsa is a common word for Soma, 
Hhe dropping,’ and can hardly mean ts^vift-moving ’ as Sayana 
takes it. Benfcy refers the line to the cloud, taking Amsumati 
ns the sunlight, ‘‘In die Anqumati sinkt nicdcioilcnd, her- 
sehreitend mit zchutausendpn dcr schwarze.’* 



SIXTH ASHTAXA — SIXTH ADHYAYA. 193 

the riyer Amsumati, (I have seen) Kuishxa stand- 
ing there as (the sun) in a cloud ; I appeal to you, 
showerers ; conquer him in battle.^ ” 

15. Then the swift-moving one shining forth as- 
sumed his own body by the AmshmatI, and Indra 
with Brihaspati p,s his ally smote the godless^ hosts 
as they drew near. 

16. ^As soon as thou wast bom, Ixdra, thou wast vargaxxxv. 
an enemy to those seven who had no enemy ; * thou 
recoveredst the heavens and earth when concealed 

(in darkness) ; thou causest joy to the mighty woi'lds. 

17. Thunderer, thou, the resolute one, didst smite 
that unrivalled might with thy bolt ; thou destroyedst 
SusHNA with thy weapons, thou recoveredst the 
cows, Indra, by thy wisdom, 

18. Thou, showerer, wast the mighty destroyer of 
the hindrances of thy worshippers ; thou didst set 
free the obstructed rivers, thou didst Avin the waters 
which the Dasas had mastered. 

19. He who noble in his exploits rejoices in the 


^ This is Indra’s speech to the Maruts. I suppose the simile 
means that, though the demon thinks to conceal himself, he is 
seen as clearly by Indra as the sun is behind a cloud. 

Saya^a explains adevih as ‘'not shining, dark,” or “not to 
be praised” (YirgiPs “ illaudati 
® Sama Yeda, I. 4. 1. 4. 4. 

^ Sc. Krishna, Yritra, Kamuchi, Sambara, etc. Another in- 
terpretation is “ thou wast an enemy to those who had no enemy, 
on behalf of the seven sages (the Angirasas), i.e. in order to 
recover their cows.” 


YOL. V. 


0 



194 


EIG-VBDA SAKTHITI. 


/^oma-libations, he whose wrath cannot be repelled 
and who is wealthy as the days/ he who alone per- 
forms the rites for his worshipper, — he^ the slayer 
of Veitka, men say, is a match for all others. 

20. Indea is the slayer of Veetra, the cherisher 
of men; let us invoke him, worthy of invocation, 
with an excellent hymn ; he is Maghavan, onr pro- 
tector, our encourager, he is the bestower of food 
that brings fame. 

21. As soon as he was born, he, Indea, the slayer 
of Veitea, the chief of the Eibhtts, was worthy to 
be invoked; he, performing many sacred acts for 
men, is worthy to be invoked for his friends like 
the quaffed ^owa-juice. 


SdKiA IV. (XCYII.) 

TKe deity is Indea; tke Ei%hi is Rebha of the family of Kasxapa ; 
the metre of the first nine verses is Brihati, of the tenth and 
thirteenth Atijagatx^ of the eleventh and twelfth Uparishfad- 
Irikatij of the fourteenth Trishtubh, of the fifteenth BagatL 



1. Indra, lord of heaven, with those good things 
ivhich thou hast carried off from the Asuras do thou 
prosper, 0 Maghavae, thy praiser and those who 
have spread for thee the clipped grass.^ 

2. Those horses, those cows, that imperishable 
wealth which thou hast seized (from thy enemies). 


‘ SAyana adds “ wealth is produced in the days, not in the 
nights.” 

‘ SAma Veda, I. 3. 2. 2. 2. 


SIXTH ASHTAXA. — SIXTH ADHTItA. 195 

— bestow tbem on the sacrificer who offers the Soma 
and is liberal to the priests, — not on the niggard. 

3. Let him, Indea, who sleeps away careless of 
the gods and offering no sacrifices, — let him lose his 
precious wealth by his own evil courses,^ and then 
do thou stow him away in some hidden place. 

4. ^Whether, Sakea, thou art in the far-distant 
region, or whether, slayer of Yiutea, thou art in the 
lower,® — the sacrificer longs to bring thee, Indea, 
from thence by his hymns as by heaven- going ^ 
steeds ; 

6. Or whether then art in the brightness of heaven, 
or whether in some region in the midst of the sea, 
or whether, mightiest slayer of Viutea, in some 
abode in the earth, or whether in the firmament, — 
come to us. 

6. Indea, drinker of the Soma, lord of strength, 
now that our >S'o»za-libations have been effused, do 
thou gladden us with wholesome food ® and ample 
wealth. 


* Sayjina adds “ by gambling, etc.” 

* Sdma Yeda, I. 3. 2. 3. 2. 

’ Whether thou art in the heaven or in the firmament. 

‘ Sayana takes dyiigat as an instrumental plural with its case- 
termination dropped. The St. Petersb. Diet, takes it as an 
adverb “ durch den Himmel her.” 

® Siinritavatd “truthful, right,” is also explained “accom- 
panied by truthful words ; ” Sayana adds that it really means 
“accompanied by children.” It should rather be “gladden us 
with generous gifts.” 



196 


EIG-TEDA SAITHITI. 


7. Leave us not, Indra, t)ut share our joy ; thou 
art our protection, thou art our kindred ; Indea, 
leave us not.^ 

8. Sit with us, Indea, at the oblation to drink 
the Soma ; Maghavan, perform a mighty protection 
for thy worshipper, (seated) with ns at the oblation. 

9. Thunderer, neither gods nor mortals equal 
thee by their acts; thou surpassest all beings by 
thy might, the gods equal thee not. 

10. *^The assembled (priests) have roused Indea, 
tne leaner, the conqueror in all battles ; they have 
created him (hy their hymns) to shine, — him the 
mightiest in his acts, the smiter of enemies for 
spoil, the terrible, the most powerful, the stalwart, 
the furious. 

11. ®The Eebhas have together praised Indea 
that he may drink the Soma ; when (they praise) 
the lord of heaven that he may wax strong (by the 
oblations), then he, observant of pious rites, is united 
to his strength and his protecting guards.^ 


' Sama Teda, I. 3. 2. 2. 8, tritih. tadhamddye. Cf. also viii. 
3. 1. 

* Sdma Teda, I. 4. 2. 4. 1 ; II. 3. 1. 14. 1, with severiil 
variations in the second line. 

* S&na Veda, II. 3. 1. 14. 8, with tam v and swa^patih for 
tarn im and iwahpatim. 

* Sc. hy the praises of the worshippers he acquires strength, 
and the Moruts are his guards. 



SIXTH ASHTAKA— SIXTH ADHYAYA. 197 

12. ‘At the first sight (the Eebhas) bow to him 
who is tHe circumference of the wheel, the priests 
(worship) with their praise (Indra) the ram ; ^ radi- 
ant and unharming, do you also, full of earnest- 
ness, sing in his ear with your hymns. 

13. Again and again I invoke the strong Ixdra, 
Maghavan, who alone really possesses might, the 
irresistible j may he draw nigh through our songs, 
most bounteous and worthy of sacrifice ; may he, the 
thunderer, make all things prosperous for our wealth.® 

14. Indra, mightiest Sakra, thou knowest how 
to destroy those cities (of Sambara) by thy strength ; 
at thee all worlds tremble, thunderer, — heaven and 
earth (tremble) with fear. 

15. Indra, hero assuming many forms, may that 
truthfulness of thine protect me ; bear us, thunderer, 
over our many sins as over waters ; when, radiant 
Indra, wilt thou give us some wealth, desirable to 
all, manifold in its kinds ? 


^ Sama Yeda, II. 3. 1. 14. 2, with abhtsioare. 

® Alluding to the legend of India’s carrying off Medhatithi in 
the form of a ram Cf. i. 51. 1 ; viii. 2. 40. 

* Sama Teda, I, 5, 2. 3. 4, with some variations. 




198 


EIG-VEDA SANHITA. 


Vaiga I. 


SEVENTH ADHY^YA. 

MANPALA VIIL Oontinxjed. 
ANUVA'KA X. CoKTiNUED. 

StiKTA V. (XCVIII.) 

The deity is Iitdea ; the MisU is Nmseedha of the family of 
Anoikas ; the metre is UsJmih, hut in the seventh, tenth and 
eleventh verses it is Kakuhh, and in the ninth and twelfth 
Fara-usJinih. 

1. Sing a Sdman to Indea, a Brihat to the mighty 
sage, to the performer of religious rites, the all- 
knowing one who longs for praise,^ 

2. Thou art the conqueror, Indea; thou hast 
lighted up the sun ; thou art the maker of all, the 
lord of all the gods, the mighty.® 

3. ®Thou hast pervaded the light of the sky,'* 
illumining heaven by thy splendour; the gods, 
Indea, submissively solicit thy friendship. 

4. Come to us, Indea, beloved one, triumphant, 


* Sama Veda, I. 4. 2. 5. 8; II. 3. 2. 22. 1, with hrahmaJcrit$ 
for dharmahrite. 

® Sama Veda, II. 3. 2. 22. 2. For vimadeva compare supiA 
V. 82. 7. 

“ SSma Veda, II. 3. 2. 22. 3. 

* I have here taken rochanam divah in its usual meaning. 
Saya^ia explains the line “thou hast pervaded and illumined 
by thy light heaven which manifests the sun (as being its re- 
ceptacle).” 



SIXTH ASHTAKA — SEVENTH ABHTAYA. 199 

and whom none can conceal — ^lord'of heaven, vast 
on all sides as a mountain.^ 

5. Truthful drinker of the Soma, thou surpassest 
heaven and earth; O.Indea, thou art the fosterer 
of him who prepares the libation, thou art the lord 
of heaven.* 

6. ®Thou, Indra, art the stormer of many hostile 
cities, the slayer of the Dasyu, the fosterer of man,^ 
the lord of heaven. 

7. ®Indra worthy of hymns, we send our earnest yarga 
praises® to thee as men going by water (splash their 
friends) with handfuls.* 

8. ®As the lake (swells) with the rivers, so our 
praises, 0 hero, 0 thunderer, augment thee as thou 
growest more and more® day by day. 


1 Sama Yeda, I. 5. 1. 1. 8 ; II. 5. 1. 19. 1. 

” Sama Veda, II. 5. 1. 19. 2, 

® Sama Yeda, II. 5. 1. 19. 3, with, dhartd for dartd, 

^ Say ana explains manoh as the man who offers sacrifice/^ 

® Sama Yeda, I, 5. 1. 2. 8; II. 1. 1..28, 1, with some varia- 
tions. 

® Or ^‘desires,’’ ^‘prayers,’’ cf. i. 81. 8. 

’ The schoL adds in sport.^^ Sayana, in his Comm, on the 
corresponding phrase in the Sama Y. (not found in the Bibl. 
Ind. ed.), udeva gracmta udalhih^ explains it as men going by 
the water, i,e, a river, or the waters, i.e, the sea (I read in 
Benfey’s quotation samudralah^hanath)^ desire an eightfold gain.'' 
Benfey translates it wir sprengten dir, wie WeHen uber Wellen 
gehn.^^ 

« Sama Yeda, II. 1. 1. 23. 2. 

® Sayaiia takes hrahmdni vavridhwamam ** swelling with our 
praises even more* than the lake.*^ 



Varga III. 


2U0 EI(S-VEDA SANiniA. 

9. ^(The priests) by their bymu yoke in the swift 
deity’s huge broad-yoked chariot the two Indra- 
bearing steeds yoked at a word. 

10. ^Ikdea, all-beholding. Maghavan, bring us 
strength and wealth; (we solicit thee) the host- 
overpowering champion.® 

11. *Thou hast been our father, 0 giver of dwell- 
ings, thou our mother, 0 Sataeratu; we pray for 
that happiness which is thine. 

12. Mighty Sataeratu, invoked by many, I 
praise thee desirous of offerings ; do thou give us 
wealth.® 

StfKTA. YI. (XCIX.) 

The deity and ^ishi are the same ; the metre Prdg&tha. 

1. Thunderer, thy worshippers, ready with their 
oblations, have to-day and yesterday made thee 
drink (the Soma ) ; listen, Indra, here to us who 
offer thee praise, and come thou to our dwelling.® 

2. Handsome-jawed lord of steeds, rejoice (in the 
libation); we pray to thee, thy votaries come to 


^ Sama Yeda, II. 1. 1. 23. 3, adding sivar-vuld. 

» SamaTeda, 1. 5. 1. 2. 7; IL 4, 2. 13. 1. 

* So Sayana, supplying twdm dydchdmalie, Tlie true con- 
struction is undoubtedly bring us a bost-overpowering 
cliampion/' sc. a son. 

* Sanaa Veda, II. 4. 2. 13. 2. 

* Sama Veda, II. 4, 2. 13, 3, witb sahmhrita for sataJcrato. 

« Sama Veda, I. 4. 1. 1. 10; IL 2. 1. 14. 1, yfit)x atomavd^ 
hdmh for '‘sdm 



SIXTH ASHTAKA — SEVENTH ADHYATA. 201 


thee ; Indea, worthy of praise, may thy food be 
a pattern and excellent.^ 

3. ^As the gathering (rays) proceed to the sun, so 
(the Maettts proceed) to Indea, and by their power 
divide all his treasures among those who have been 
or will be bom ; may we meditate on our share.® 

4. Praise him the bestower of wealth, whose gifts 
are never evil ; Indea’s gifts are fortunate ; he 
directs his mind to the gift and mars not the desire 
of his worshipper.^ 

5. Indea, thou conquerest in battles all opposing 
hosts; 0 opposer who beatest down those who 
would oppose, thou art the smiter of the wicked. 


^ Sanaa Yeda, IL 2. 1. 14. 2, with iikthya for uldhyd, Sayana 
iak%&upamdni as upamdna-hJiiLtdni\ it means rather ^magnificent.’ 

* Sama Yeda, I. 3. 2. 3. 5 ; II. 5. 2. 14. 1, reading jdto jayii- 
mdni and didhimah. Yajur Yeda, 33, 41. 

® This is an obscure verse and Yaska’s interpretation {Mr. 
vi. 8) throws but little light. Sayana gives another explanation, 
in which ho takes IhahsJiata as=:hhr(/ataj and not aszzzvMaJantef 
** (0 worshippers), as the gathering (rays) proceed to the sun, 
so do you enjoy all the wealth of Indra; and let us possess like 
an inheritance the treasures which by his power (he distributes) 
to him that has been or will be born.” Mahidhara’s explanation 
seems much simpler and better, the gathering (rays) proceeding 
to the sun distribute all Indra’s treasures (to living beings, sc. as 
rain, com, etc.) ,* may we too by our power leave those treasures 
as an inheritance to him who has been or will be born.” 

* Saraa Yeda, II. 5. 2. 14. 2, with alarshirdtm for amrsard’^ 
tim. 




202 EIG-VEDA SAEHITA. 

the bringer (of evil to thine enemies), and the de- 
stroyer of all.^ 

6. ^Heaven and earth follow thy destructive 
energy as mothers their child ; since thou smitest 
Vkitba, all the hostile hosts, Indra, faint® at thy 
wrath. 

7. (Worshippers), summon hither for protection 
him who never grows old, the repeller (of enemies), 
himself never repelled, the swift conqueror, the driver, 
the best of charioteers, unharmed of any, the aug- 
menter of water.^ 

8. We solicit for our protection Indra, the con- 
secrator of others® but himself consecrated by none, 


' Sama Yeda, I. 4. L 2. 9 ; II. 8. 1. 8. 1, witli vritratiili for 
viswatiih, Yajur Teda, 33, 66. Mahidliara takes ti^rya as an 
iinperatiTe=mdmyfj, not as a yocative. 

® Sama Teda, 11. 8. 1. 8. 2, Yajur Yeda, 33, 67. 

® The texts of R.Y., S.Y., and Y.Y. read snathayanta^ which 
properly means to kiil,'^ but must here have a passive meaning. 
Sayana' and Mahfdhara read srathayanta^ which they explain 
hhinni lhavantij they are wearied, afflicted.’’ Benfey translates 
it ** sinkt kraftlos/’ and adds in Gloss, ‘^gnath hat hier wohl un~ 
zwcifelhaft die Bed. von graih ‘ laxari ’ ‘ erschlafflen.’ ” Sraiha- 
yanfa is probably the right reading. 

^ Sama Yeda, I. 3. 2. 5. 1. 

* Mahidhara (Yaj. Y. 12. 110) explains isJihartdrmn myajna^ 
mshpddalcam^ but Sayana takes it as satriinam (?) samslcartdram. 
As one of the meanings of samsM^a is the investiture with the 
sacred thread, and vrdtya is the name for one ir whose youth 
the customary observances have been omitted and who has not 
received his investiture with the sacred thread, the epithet 



SIXTH ASHTAKA — SEVENTH ADHYAYA. 203 


produced by strength,* possessing an hundredfold 
protection, possessing hundredfold knowledge, a 
common deity to many, hiding treasures in his store- 
house and sending wealth (to his votaries). 

StjKTA VII. (C.) 

The deity is Ikdra., except in the tenth and eleventh verses, where 
it is VlCH ; the Rishi is ITema. of the family of Bhrigtt, except 
in w. % 5, where it is said to he Ixdra , the metre is Trkhtuhh 
except in the sixth verse, where it i&Jagati^ and in the seventh, 
eighth and ninth, where it is Amishtuhh, 

1. I here go before thee^ with my son, the YisvrE 
Devas follow after me; if, Indea, thou keepest 
wealth for me, then put forth thy strength on my 
side.® 

2. I offer the beverage of the exhilarating drink 
first to thee, let the effused enjoyable Soma be 
placed within thee ; be tUou a friend on my right 
hand, then will we two smite our many enemies, 

3. Offer fervently, my war-loving companions, 
true praise to Indra, if he truly exists ; Nema says 
“verily there is no Indra;” who has ever seen him ? 
whom shall we praise ? 

anishkritam may perhaps illustrate the application of the term 
wdtya to tht supreme Being in PrasnaTJpan. ii. 11, cf. Sankara’s 
comm. ^rathamajatwdd anyasya samsTcartur abhdvdd asamkrito 
vrdtyas iwam swalMvata eva suddhahJ^ Grassmann explains 
uhkartdram anishlcritam as ‘ director, thyself undirected.’ 

^ Cf. viii. 90. 2. 

® Sayana adds ''to conquer my enemies.’’ 

* if thou wishest to give me the wealth of my enemies, 
come and help me to overcome them. 



204 


RIG- VEDA S-\NniXA. 


Varga V. 


4. (Tudea speaks) “ Here I am, worskipper, be- 
hold me here ; I overpower all beings by my might ; 
the offerer s of sacrifi ce magnify me by their praises ; 
I, the shatterer, shatter the worlds. 

6. “ When the lovers of sacrifice ascended to me 
sitting alone on the hack' of my well-loved (firma’^ 
ment), then my mind verily proclaimed to my heart, 
‘ my friends with their children are crying to me.’ ” 

■ 6. Yerily all those deeds of thine, Maghavait, are 
to he proclaimed, which thou hast achieved for him 
who offers libations in the sacrifices ; that wealth of 
Paravat,’* collected by many,® thou hast opened to 
Sarabha, the kinsman of the BisM. 

7. Haste now severally forward ; he is not here 
who stopped your way, — has not Indra let fall his 
thunderbolt in the very vitals of that enemy ? ^ 


^ Haryatasya prislithe is explained by the Schol. as Mntasya 
antarihshasya prishthe. Cf. Plato, Phcedrus, iTrlrtprov ovpavov 

* Sayana only adds “ a certain enemy so called.’’ Pdrdvata 
probably means ‘‘brougbt.from afar.” 

® Sayana takes piiru-samhhritam adverbially (but perhaps only 
as an alternative rendering, see var. lect.); ‘‘that wealth of 
Paravat thou hast opened to Sarabha, so that it now is collected 
by many.” He only adds that Sarabha was a Eishi. 

^ I have ventured to give an independent version of this verse, 
as I do not quite understand Sayana’s Comment. He apparently 
reads ni for the na of the second line, and seems to explain the 
verse: “that enemy who was running forward and stayed not 
apart and did not hinder you, — Indrahas thrown {nyapipatat) his 
bolt in the vitals of that enemy.” 



SIXTH ASHTAKA — SEVENTH AEHYXyA. 205 

8. SuPARNA, rushing swift as thought, passed 
through the iron city ; then having gone to heaven 
he brought the Soma to the thunderer.^ 

9* The thunderbolt lies in the midst of the sea, 
covered with the wg-ters ; (the foes) flying in front 
of the battle bring offerings of submission to it. 

10. When Yach, the queen; the gladdener of the 
gods, sits down (in the sacrifice) uttering things not 
to be understood, she milks water and food for the 
four quarters (of the earth) ; whither now is her 
best portion gone ? ^ 

11. ^The gods produced the goddess Yach; her 


^ This alludes to the legend of the Gajatri as a bird fetching 
the Soma from heaven. Sayaiia explains dyasm **iron’’ as 
Jiiranmayim golden,” in allusion no doubt to the other legend 
which represents the cities of the demons as made of iron on the 
earth, silver in the firmament, and gold in heaven (Ait. Brahm. 
i, 23). 

* Sayana quotes the Hirukta xi. 28, and explains Vdek hero 
as the thunder (cf. viii. 69. 14) ; by the “ best portion ” ho 
understands the rain, which sinks in the earth or is taken up 
by the sun’s rays.” The verse appears to mean the same as 
Tennyson’s lines in the ** Talking Oak” : 

Low thunders bring the mellow rain 
Which makes me broad and deep.” 

The sacrifice brings rain ushered in by thunder ; and then it is 
asked ‘‘ whither is the thunder gone now that it has passed ? ” 

* Sayana adds to explain this verse, ‘‘the thunder entering 
into all beings, becomes the speaker of moral truth,” ealid 
mddhyamiJed vdh sarmprdnyantargatd dharmdhhhddini hhatalL 



Varga VI. 


206 Eia-YEDA SANHITi. 

do animals of every kind^ utter; may she, Yicn, 
the all-gladdening cow, yielding meat and drink, 
come to ’us, worthily praised. 

12. 0 Ykhstu my friend, stride forth lustily ; 0 • 
heaven, give room to contain the thunderbolt ; ® let 
us smite Yretea, let ua open the rivers ; let them 
flow, set free, at the command of Indea. 

StkiA VIII. (01.) 

The deities of the first fotir verses and part of the fifth are Mimi 
and Yaetoa ; of the rest of the fifth and the sixth the Adityas, 
of the seventh and eighth the Aswurs, of the ninth and tenth 
VXxtr, of the eleventh and twelfth Si^nYA, of the thirteenth 
, TJshas or SdhTAPKABHX, of the fourteenth PavamXna (YIyit), 
of the fifteenth and sixteenth the Cow. The J^uU is Jamad- 
Aom of the family of Bsmotr : the metre of the first, second, 
fifth, sixth, seventh, eighth, ninth, tenth, eleventh, and 
twelfth verses is Frdgdtha^ of the third Gdyatrii of the 
fourth Satohrihati ; of the thirteenth Brihati ; of the four- 
teenth, fifteenth and sixteenth TrishtuhK 

1. That man verily consecrates the oblation for 


' SXyana adds whether their utterance he articulate or in- 
articulate.’’ 

* Sayapa here (juotes the following passage from the Brihad- 
devata. ^‘Yritra had enveloped the three worlds and stood 
there in his fierce energy ; Indra could not conquer him, and he 
went to Yishnu and said, ‘I will smite Yritra, do thou stride 
forth and stand by ray side, and let the heavens give room for 
my uplifted thunderbolt.’ Yishnu consented and did so, and the 
heavens gave an open space. Ail this is related in this verse.” 



SIXTH ASHTAKA — SEVENTH ADHTATA, .207 

the sacrifi'oe, vho brings quickly Mitra and Yaeitna 
to the offerer for the attainment of his desires.^ 

2. Those two leaders of rites, great in might, far- 
seeing, resplendent, and most far-hearing, perform 
their deeds, like two .arms,® by the help of the rays 
of the sun. 

3. Mitea and Yaruna, he who hastens to appear 
before you, becomes the messenger of the godsi^X he 
wears an iron® helmet, he exults in his wealthy 

4. He who has no pleasure in questioning, n\r in 
repeated calling nor in dialogue, — defend us to-day 
from him and from his encounter, defend us from 
his arms. 

6. *0 thou rich in offerings, sing to Mitra, sing 
to Artaman, a reverential hymn produced in. the 
sacrificial chamber ; ® sing a propitiating address to 
Yarijna ; sing a hymn of praise to the kings.® 


' Yajar Veda, 83, 87. Mahldhara differs from Sayana in his 
explanation, and gives it thus : “ Verily that man who worships 
Mitra and Varunia for the attainment of his desires and the giving i- 
of oblations, becomes thereby perfectly tranquil and able to 
f erform the sacrifice ” {ridMg devatdlaye). 

“ Sayana adds, as an explanation, “that i?, they obtain the 
sacrifice as the arms accomplish an object.” 

’ Sdyana says “ golden,” as often elsewhere {ayas-sirshd). 

*• Saina Veda, I. 3. 2. 2. 3, with variithye for mriithyam. 

‘ Sayana explains va/Hdhyam as yajnagrihe lhavam ; the St. 
Petersb. Diet, gives it as “ Schutz gewahrend.” 

' Sc. Mitra, Aryaman and Varuna. 



208 


Era-VEDA SANHUl. 


Targa Tii. 6. It was these who seat the red viotory-gmng ^ 
VasUf^ the one son of the three (worlds) ; they, the 
invincible, the immortal, overlook the abodes of 
men. 

7. 0 associated Nasatvas, come both of you to 
my uplifted glorious praises and my rites, come to 
partake of my offeriugs. 

8. Deities rich in food, when we solicit your 
bounty, that (wealth) which demons cannot thwart, 
— then, helping* our praise directed to the east, 
come, leaders of rites, worshipped by Jamadagei. 

9. Come, VlYtr, to our heaven-reaching sacrifice 
with its beautiful hymns of praise ; this bright Soma 
has been kept for thee, poured out upon the middle 
of the straining cloth.* 

10. The ministrant priest comes* by the straightest 
paths, he brings the oblations for thy enjoyment; 


* Elsewhere S4yana explains jent/a when connected with vasu 
asjetavi^a, ^^what is to be conquered or won,’* cf. ii. 5. 1, vii. 
74. 3 ; here he takes it actively as jayasddhamm. The St. 
Petersb. Biot, explains it as “edel von Abkuhft, 

acht, wahr.” 

* Sayana by bis explanation vdsakam seems here to take Vam 
as for Vasum, sc. the Sun, as one of the Yasus, as he adds ‘‘ they 
send him for the dispelling of the darkness of the three worlds.” 
But it would be more natural to take it in its ordinary meaning 
‘wealth,* i.e. gold. “It was these who sent the red gold 
victory-giving,” or “ the reward of victory.” 

® Perhaps rather “inspiring,” cf. iv. 6. 1. 

* Yajnr Yeda, 33, 85. 

® Le. from the hmirdhdnay a cart for the Soma. 



SIXTH ASHTAKA — SEVENTH ADHVITA. 209 

then, lord of the Niynt steeds, drink of both kinds, 
the Boma pure and that mixed with milk. 

11. Yerily thou art great, 0 Sun ; verily, Aditva, 
thou art great ; the greatness of thee, the great one, 
is praised ; verily thou art great, 0 god.* 

12. ^Verily, 0 Sun, thou art great in fame ; 0 
god, thou art indeed mighty among the gods in 
might ; thou art the slayer of the Amras^ and the 
preceptor (of the gods); thy glory is widespread 
and to be marred by none. 

13. She who was created beautiful and bright, 
bending downwards and receiving all praise, has 
been seen within (the world), like a brindled cow, 
advancing to the ten regions (spread out) like arms. 

14. “Three kinds of creatures went to destruction; 


^ Sdma Veda, I. 3. 2. 4. 4; II. 9. 1. 9. 1. with 
maJmnd iovpanasyate aMha. Tajur Veda, 33. 39. 

° Sama Veda, II. 9. 1. 9. 2. Tajur Veda, 33. 40. 

® Sayana explains asuryah hy asurdndm Aantd; Mahidham 
takes it “ beneficent to living beings.” The true meaning is no 
doubt that given in the St. Petersb. Diet. “ unkorperlich, geist- 
lich, gottlich.” 

* This is explained to be Tishas, the dawn, or the light of the 
Sun. 

‘ This very obscure verse is explained in the $atapatha Brah- 
mana, ii. 5. 1, which gives a legend to the effect that Prajapati 
desired to create, arid after intense meditation produced in suc- 
cession three kinds of creatures — birds, small snakes (jariiripa), 
and serpents ; but they all died. He then reflected on the cause 
of the failure ; and, perceiving it to be the want of nourishment, 
he caused milk to be produced in his own breasts. After this ho 

VOL. V. P 


Varga VIII 



210 


RIG-TEDA ^NHITI. 


Varga IX. 


the otners came before Agni; the mighty one' (the 
Sun) stood within the worlds ; .(Vi.-nr), the purifier, 
entered the quarters of the sky. 

15. (She who is) the mother ot the Etoeas, the 
daughter of the Yastjs, the sister of the Adittas, 
the home of ambrosia, — I have spoken to men of 
understanding, — kill not Aer, the sinless inviolate 
cow. 

16. The divine cow, who herself utters speech and 
gives speech to others,® who comes attended by every 
kind of utterance, who helps me for my worship of 
the gods, — ^it is only the fool who abandons her. 

SteA IX. (CII.) 

The deity is Agni ; the metre is Gdyatri ; the is Peatoga 

of the family of BH:^iGxr or Agni BIehaspatya or PXtaea, or 

one or both of . two Agnis, the sons of Sahas,, called 

Geihapati and Yat£sh:|:ha. 

1. Divine Agni, the ever young, the wise, the 
protector of the household, it is thou who givest 
abundant food to the worshipper. 

2. Eesplendent dn^ do thou, the all-knower, 
bring the gods hitherN^th this our reverential 
hymn of praise. 

created a fourth kind which were thus fed and lived. The 
* others ’ are those which thhs^surviyed. 

^ * The mighty one * is explained as the Sun. Sayana, ‘how- 
ever, adds that others (as, e.g. the Satapatha Brdhmapa) take it 
as Prajapati. 

* S^yaiaa adds that men are silent while they are hungry, but 
begin to speak when they have eaten food. 



SIXTH. ASHTAKA—SEVENIH ADHTIYA. 211 

3. 0 ever youthful one, with thee as our ally, the 
sender of Wealth, we overcome (our enemies) for 
the attainment of food. 

4. *Like Atjeva Bhriou® and like APNAVilNA,* 

I invoke the pure Agni, dwelling in the midst of 
the sea.* 

6. I invoke Agni dwelling In the midst of the 
sea, the wise one, roaring like the wind, mighty, 
with a voice like Parjanta’s. 

6. I invoke Agni dwelling in the midst of the Varga x. 
sea, like the energy® of Saveem, like the enjoyments 
granted by Bhaga.® 

7. '^(Draw) near to Agni the strong, the mightiest, 


^ Sama Yeda, I. 1. 1. 2. 8. 

* For the legend of Aurva, the descendant of Bh|rigu (he is 
sometimes called the son, sometimes the grandson, and sometimes 
only the descendant), see Muir’s Sanshrit Texts^ i, 447, 476. 
He became the submarine hre. Benfey takes Aurvahhrigu as a 
dwandwa compound, “ Eke Aurva and Bhyigu.^’ 

• YTe have Apnavdna mentioned as one of the Bhfigus in iv* 

^ Sayana explains samuiravdiOBam by mmudramadhyavartimm. 
It should.properly mean “ clothed or hidden by the sea,’’ 

^ Sdyapa only exjilains navam by preralcmya devasya 

pramvam^ but cf. viu. 100. 12. 

® Sayapa only explains Bhayasyeva Ikujim, by BhagdhhyaBya 
dffoaBya hhogam iva. The St. Petersburg Diet, explains Ihuji 
“Gewahrung von Genuas, Gunst,” — i.e. ‘‘like the favour of 
Bhaga.” 

^ Sama Yeda. I. 1. 1. 3. 1 ; 11. 3. 1, 20. 1, 



212 


RIQ-VEDA SANHITi. 


Var^a XI. 


\ 


him who expands (with his flames), the grandson of 
the invincible ones.^ 

8. (Draw near) that he may deal with us as a 
carp'eiiter deals with the timber he has to out ; may 
we become renowned by his skill.® 

9. Among the gods Agni has to do with all the 
successes (of men) ; may he come to us with abun- 
dance of food.® 

10. Praise at our rite Agni, the most glorious of 
all ministrant priests, the foremost in the sacrifices. 

11. (Praise him) the dweller in the sacrifice, of 
purifying radiance, who shines, the chief of the 
gods and omniscient, in the houses (of the sacrificers). 

12. O priest, glorify him, who is welcome and 
strong as a horse, and who like a friend conquers 
all our foGS.'^ 

13. '’The sister praises of the worshipper rise to 
thee, proclaiming thy glories ; they stand kindling 
thee in tlic presence of Vdtju.'' 


* Siiynna tiikca adhtcartimUii as ahimnyatuhn halindm. Benfey’s 
transl. is far bettor, “ Eurem Agni, dem Segnenden, ihm dem 
Opfervevselicndston, dcra starkcroicben Enbel 2 u” (rufen wiran.) 

’ Santa Yeda, II. 3. 1. 20. 2. 

’ Sitina Ycda, II. 3. 1. 20. 3. 

. * Tito St. Petersburg Diet, explains yutayajjanmi “ die 
I.i'Utc vereinigond.” 

‘ Siirna Yeda, I. 1. 1. 2. 3; II. 7. 2. 14. 1. 

* Silyana cxpliiius anilce as samlpe ticdiii samedhayyntya». 
Benfey takes vdyor anike “im AYimlesstrom.” 



SIXTH ASHTAKX — SETBNTH ADHTIYA. 213 

14. ^The waters find their place in him,® for 
whom the triple-jointed grass is spread unlimited 
and untied® (in the sacrifice). 

15. * Auspicious is the place of the god who pours 
forth all desires with his inviolable protections; 
auspicious is his appearance like the Sun’s. 

16. Divine Agni, blazing with radiance, through v»rga xii. 
our oblations of ghU bear (our sacrifice) to the gods 

and offer it. 

17. The gods, as mothers, have home thee Axgi- 
EAS, the seer, the immortal, the bearer of the oblation. 

18. The gods seat thee in thy place,® 0 wise Agni, 
the seer, the messenger, the most excellent, the 
bearer of the oblation. 

19. No cow is mine, and no axe is at hand to 
•cleave wood, but yet I bring both these to thee. 

20. ®Most youthful (Agni), when we offer any 
kinds of timber to thee, do thou accept them all.’ 


« Sama Veda, II. 7. 2. 14. 2. 

• The waters rest in Agni, who abides as lightning in the 
firmament- 

® Saya^a does not explain tridlidtn^ but in the Sama Veda he 
explains it by trijparvan. He adds that the sacred grass is not 
tied in bundles in the sacrifice. 

* Sama Veda, II. 7. 2. 14. 3. * !For ni shedire cf, iv. 7. 5. 

® This is ])artly found in Yajur Veda, 11, 73. 

’ Sayana here quotes a passage from the Taittirfya Samh. v. 
1. 10, to the effect that in ancient times they only offered to 
Agni wood cut with the axe, until the yishi Prayoga by this 
Terse caused him to accept wood blown down by the wind or by 
other accidents. 



214 EIG-VEDA SANHITX. 

■21. Whatever timber the ant has gnawed, what- 
ever the emmet has infested, — may it all be welcome 
to thee as glii} 

22. Let a man, when he kindles Agni, perform 
the ceretaiony with a (devout) mind ; he kindles 
him with the priests.® 

StJKIA X. (CIII.) 

The deity is Agni, who is associated with the IIaetixs in the last 
verse; the RiaJii is Sobhaei of the family of Xanwa; the 
metre of the first four verses and the sixth is Bfihati, of the 
fifth Virddriipd, of the seventh, ninth, eleventh, and thir- 
teenth satohrihati, of the eighth and twelfth kahuhh, of the 
tenth Iirasiyasi, of the fourteenth anushfulh. 

Varga xiii, 1. in whom they offer the sacrificesj Has ap- 
peared, — he who knows all ways ; onr praises rise to 
Aeisri, auspiciously born, the helper of the Arya} 

2. ®Agni, when invoked by Divodasa, ran along 
the mother Earth as with might, towards the gods ; 
he took his place in the height of heaven.® 


\ YajurYeda, 11, 74. 

* Sanfa Veda, I. 1. 1. 2. 9, with mdhe for UTu. 

® Sama Veda, I. 1. 1. 5. 3; IL 7. 1. 11. 1, with Mhhantu 
for nahahanta, 

* Arya here seems to mean the member of the Aryon race as 
opposed to the non-Xryan. Sayana explains it by uUamavarjiia, 
a man of the highest caste. 

* Sama Veda, I. 1. 1. 5. 7 ; II. *7. 1. 11. 3, with deva 
Indrah for devdn achchhdf and sarmmi for sdnavL 

® This is an obscure verse, and Sayana does not explain it 
at all clearly. The Sama Veda text tahes na not as a negative, 



SIXTH ASHTAKA — SEVENTH ADHYXtA, 215 

3. Siuce men tremble before those who perform 
the sacred sacrifices, therefore do ye devoutly 
worship in the solemn rite Aoxi the bestower of 
thousands of kine.* 

4. *Agni, bestower of dwellings, that mortal 
whom thou wishest to lead to wealth, and who 
gives offerings to thee, possesses of himself a strong 
son, a reciter of hymns and a lord of great wealth.* 

5. Lord of vast wealth, he (thy worshipper) spoils 
with his steed food laid up even in strongholds, 
he possesses imperishable wealth; in thee divine 
we ever possess all desirable treasures. 

6. To him the invoker of the gods, who ever varga xiv. 
rejoicing distributes all wealth to men, — to Agni 
proceed our praises like the principal cups of the 
exhilarating Soma* 

7. ®The libei’al worshippers with their hymns 
honour thee harnessed to the car like a horse ; * 


but as ‘like,’ deva Indro m, Sayana here le&veB pravivdvrite 
unexplained ; the Comm, on * the S. V. explains it anyariipam 
harotu I hare followed the translation suggested by the St. 
Petersb. Piet. 

‘ Sama Yeda, II 7. 1. 11. 2. 

® Sama Yeda, I. 1.2. 1. 4, with yah for yam, 

* Sahasraposhinmn explained as hahudhanamj but literally 
meaning ‘ nourisher of thousands.’ 

* Sama Yeda, L 1. 1. 4. 10 ; 11. 7. 3. 5. 1. 

* Sama Yeda, II. 7. 3. 5. 2. 

* This alludes to the common idea, that the chariots of the 
gods are yoked by the praises of their worshippers. 



216 


RIG-VEDA SANHITX. 


graceful lord of men, grant wealth to us rich in 
children and grandchildren.^ 

8. Singerg of hymns, sing aloud to the mighty 
Agni, most bounteous, observant of truth and radiant 
with brightness ^ 

9. The wealthy and glorious (Agni), when in- 
voked and kindled, pours forth on his votaries abund- 
ance of food with children ; may his ever fresh 
favour continually come to us with all kinds of food.* 

10. Praise, singer of hymns,^ the guest, Agni, 
the dearest of the dear, the driver of chariots. 

Varga xw n. (Praise him) the knower, worthy of the 
sacrifice, who brings to us treasures which have 
come up (from the depths) and are far-renowned,® — 
whose (flames), as he hastens to wage the battle by 
means of our sacred rite,® are hard to be passed 
through as waves rushing down a declivity. 

12. 'May none hinder Agni from coming to us, 


* So Sajana ; but the Pacia text takes ullie and toke as diial, 
see Benfcy’s note. 

* Sama Yeda, I. 2. 1. 2. 1 ; IL 2. 2. 17. 1. 

® Sama Veda, II. 2. 2. 17. 2, with hhmiijmi for navtyasL 

* Saya^a explains didva as stotri ; the St. Petersh. Diet, takes 
it as * Somatrankbereiter.’ 

® Sayana explains niditd by smtdnL The St. Petersb. Diet, 
gives it as verwahrt, versteckt.^’ 

* Dhiyd is explained by karmand. The offering is supposed 
. to give tlie god strength for the battle. 

’ Sama Veda, I. 2. 1. 2. 4, reading hrinithd atithim for 
hriniidm atUhih. 



SIXTH i-SHTAK-i. — SEVENTH ADHYXyA. 217 


our guest, the giver of dwellings, praised by many, 
— (Agni) who is the excellent invoker of the gods, 
who offers an excellent sacrifice. 

13. Agni, giver of dwellings, let not those come 
to harm, who approach thee in whatsoever nianner 
with hymns of praise ; the worshipper who offers 
his libation and duly performs- the rite praises thee 
that thou mayst be the bearer of the sacrifice. 

14. Agni, who hast the Maruts as thy friends,come 
with the Eudras to drink the Soma ; come to the 
praises of Sobhaei ; delight thyself at our solemn 
rite. 


MA17DALA IX. 

ANUVA'KA I. 

ASH'TAKA VI. Continued. 

ADHYA'YA VII. Continued. 

SiIktjl I. (I.) 

The RUM is Maduchchhandas, of the family of ViSTTiMiTKA, 
the deity, as of the entire ninth Mandala (except hymn 5 and 
part of hymns 66 and 67) is Soma PavamIna; the metre is 
Odyatr'i. 

1. Flow, Soma, in a most sweet and exhilarating Varga xvi. 
stream, effused for Indra to drink.* 


' Sama Veda, 1. 5. 2. 4. 2; II. 1. 1. 15. 1. Yajur Veda, 
XXVI. 25. 



218 ' Rie-VEDA aANHITl. 

2. ^The all-teholding destroyer of Ra^sJiasas has 
stepped upon his gold-smitten birthplace,® united 
with the wooden cask. 

3. Be the lavish giver of wealth, most bounteous, 
the destroyer of enemies ; bestow oh us the riches 
of the affluent.^ 

4. Come with food to me sacrifice of the mighty 
gods, and bring to us strength and sustenance. 

5. To thee we come, 0 dropping (Soma); for thee 
only is this our worship day by day, our prayers 
are to thee, none other. 

Varga xvir. 6. The daughter of the Sun purifies thy gush-* 
ing streams through the eternal outstretched 
hair.^ 


^ Sanaa Yeda, 11. 1^^ 15. 2. Yajur Yeda, X^YI. 26, with 
ayohaU drone for ayohaiam drund. 

* Sayana explains 'drmd ^ as a wooden cask {dronakalaia)^ or 

the planks of the and ayohaiam as “smitten with 

gold.^’ The word occurs IX. 80. 2, and is there explained as 
“fashioned by a golden hand.” Stevenson gives “beat by the 
fingers with gold rings,” adding as a note, “ the Brahmans who 
perform these ceremonies must all wear a kind of flattened gold 
ring.” Mahldhara takes it as “ fabricated by a carpenter with 
an iron tool.” Sayana quotes a Brahmana, hiranyapdnir alMshu^ 
noti, “ golden-handed he presses out the soma.” 

® Sama Yeda, II, 1. 1, 15. 3. 

* The daughter of the Sun is explained as iraddhd,^ “faith,” 
according to the text of the Ydja-saneyins, “ Yerily 4raddha is 
the daughter of the Sun, she purifies him.” The hair is the 
hair-sieve used for straining' the juice. 



SIXTH ASHIAKA— SEVENTH ADHTIYA, 219 

7. The ten sister-fingers seize thee in the saonfioe, 
on the final, day (of the oblation} * 

8. The fingers press the Soma, they squeeze it 
glittering like a ■water-skin ; its juice becomes three- 
fold,® enemy-averting. 

^9. The inviolable kin^ mingle this fresh Soma 
'with their milk for Indea to drink. 

10. In the exhilaration of this draught the hero 
Indea smites all his enemies and bestows wealth 
(on his w'orshippers) 

S<Jkta II. (II.) 

The is MedhItithi of the ^family of KA:]fWA ; the deity 
and metre as before. 

1. Flow on, Soma, seeking the gods, hastening varga xvii: 
on in thy purifying course ; enter Indea, 0 Jndu, 

the showerer ® 

2. 0 InJu, do thou, the mighty showerer (of 
blessings), most glorious upholder, send us food, 
and sit down in thine own place.* 

3. The stream of the effused creative Soma milks 


^ Fdrye dm m explained by Sayana as saut^e ^hani, on the 
day of the Soma effusion’’; but in YI. 26. 1. he explains pdri/e 
ahan as ** in the final day,” or the time of extremity.” 

* Literally in three places,” sc. as filling the three vessels, 
the d/ronakalasa^ the ddhavantya^ and the putahhrit. 

® Sama Yeda, TI. 4. 1. 3. 1. 

^ Sama Yeda, IL 4. 1. 3. 2. 



220 


MG-YEDA SANEITi. 


out the joy-giving ambrosia ; the accomplisher of 
holy rites veils itself in the waters.^ 

4. {Soma), when thou wilt veil thyself in the 
milk, the mighty streaming waters flow to thee, 
the mighty one.^ 

5. The juice-distilling Soma, the sustainer, the 
supporter of heaven, is purified in the water, — 
favouring us, (it is poured) into the straining 
cloth.® 

Varga XIX. B. ^The mighty golden-hued showerer of bless- 

ings utters a sound as it drops, beautiful as a 
Mend®; it shines (in the heavens) with the sun. 

7. 0 Indu, by thy power the busy voices are 
hallowed which adorn thee as thou droppest for 
our exhilaration.® 

8. We ask thee for exhilaration, thee the giver 
of the highest world to thy foe- crushing worshipper, 
— great are thy praises.^ 


^ Satna Yeda, II. 4. 1.3. 3. Sayana explains tlie last clause 
as referring to the Vasativari water with which the JSoma plants 
are sprinkled. 

» Sama Yeda, II. 4. 1. 3. 4. 

3 Sama Yeda, 11. 4. 1. 3. 5. 

^ Sama Yeda, I. 6. 1, 2. 1 ; II. 4. 1. 3. 6, reading did^ute for 
rocJtafe, 

® Mitro no, which Sayana explains as pithd sahhd, Benfey 
takes it wie Mitra wunderbar, glanzend.** 

.® Sama Yeda, II. 4. 1. 3. 7, but with Inim for 

’ Sama Yeda, II. 4. 1. 3. 8, but with ^prasastaye make for 
prasmtayo mahih. 



SIXTH ASHTAKA — SEVENTH ADHYITA. 221 

9. Indh, do thou, longing for Indea, stream upon 
as with a shower of ambrosia, like a raining cloud.^ 

10. Indtt, thou art the giver of kine, of children, 
of horses, and of food ; thou art the primeval soul 
of the sacrifice.^ 

SdKTi III. (III.) 

The RisM is S'uu'ahsepa, the son of Ajigarta; the deity and 
metre as before. 

1. This divine immortal (Soma) hastens as a bird Varga xx. 
to settle on the sacrificial vessels.® 

2. This divine [Soma\ expressed by the fingers, 
and dropping inviolable, rushes against the enemies.^ - 

3. This divine {Soma), as it drops, is adorned 
(with hymns) by the sacrifice-desiring priests as 
a horse for battle.® 

4. This strong one, as it drops, seems to encom- 
pass all desirable things with its power and seeks 
to bestow them upon us.® 

5. This divine (Soma), as it drops, prepares its 
chariot (to come to us) ; it fiings us our boons, it 
utters a sound.' 


* Sama Veda, II. 4. 1. 3. 10, but with indriyam for indrayuh, 
which the Schol. explains as “enjoj'ed by Iiidra.” 

® Sama Veda, 11. 4. 1. 3. 9. 

’ Sama Veda, II. 5. 2. 2. 1. The dronas are the large troughs 
called Bronakalaia. 

‘ Sama Veda, II. 5. 2. 2. 6. Benfey takes aii Tiio&rann 
dhdvati as “ hastens down the declivities.” 

* Sama Veda, II. 5. 2. 2. 6. 

* Sama Veda, II. 5. 2. 2. 3. 


’ Sama Veda, II. 5. 2. z. 4. 



222 


BIG-TEDA. SABHITi. 


Yarga XXI. 


Yarga XXIL 


6. This divine {Soma), praised by the priests and 
giving wealth to the worshipper, plunges into the 
waters.' 

7. Making a sound as it drops in a continued 
stream, it rushes across the worlds into heaven.^ 

8. As it drops, completing the sacrifice, it passes 
across the worlds inviolable to heaven.® 

9. Divine and expressed for the gods by an 
ancient birth, the golden-hued {Soma) flows into 
the straining-cloth.^ 

10. Produced at our rite and producing abundant 
food, the Soma, efficacious in sacrifices, flows effused 
in a stream.® 


Si5KTi. IV. (TV.) 

The JRnhi is HiEAKYAsxtjPA of the family of Ai^gieas ; the deity 
and metre are the same. 

1. ®Pure-dropping {Soma), bounteous food, wel- 
come (the gods at our rite) and overcome (the 
demons) ; and make us happy. 

2. ’’Soma, give us brightness, give us heaven, give 
us all good things ; and make us happy. 


‘ SAma Veda, II. 5. 2. 2. 2. The waters are those calleu 
Vaaativm-yah, with which the Soma plants are sprinkled. 

» Sama Veda, II. 5. 2. 2. 7. 

• Sama Veda II. 5. 2. 2. 8, with astritah for a^rita^. 

‘ Slima Veda, II. 1. 2. 17. 1 ; 5. 2. 2. 9. 

' Sama Veda, II. 5. 2. 2. 10. 

» Sdma Veda, II. 4. 1. 4. 1. 

’’ Sama Veda, II. 4. 1.4. 2. 



SIXTH ASHTAXA — SEVENTH ADHYXyA. 223 

3. ^Soma, give ns strength, give us ■wisdom, drive 
away our enemies ; and make us happy. 

4. ^Priests, press out the Soma for Indua to 
drink ; (0 Soma)^ make us happy. 

5. ®I)o thou, (0 Soma), by thy power and tliy 
protections bring 'as to the sun, and make us happy. 

6. ^By thy wisdom and thy protections may 'we 
long behold the sun ; and do thou make us happy. 

7. ®Bright-weaponed Soma, shower upon us wealth 
abundant for both worlds ; and make us happy 

8. thou who art un vanquished in battle, smiter 
of enemies, shower wealth upon us, and make us 
happy. 

9. Pure-dropping (Soma), they glorify thee with 
the holy rites for their own upholding;' make us 
happy. 

10. ^Indu, bring to us varied wealth, abundant 
in horses and all-reaching; and make us happy. 


^ Sama Yeda, IL 4. 1. 4. 3. * Sama Yecla, II. 4, 1, 4. 4. 

® Sama Yecla, 11. 4, 1. 4. 5. * Sama Yecla, IL 4. 1. 4. 6. 

^ Sama Yecla, II. 4. 1. 4. 7. Sayana explains dwiharhasam 
as dwayor dydvdpriilikyok sihdnayoh parivr^dham. It rather 
means “ d^nble,’^ abuudant.” 

® Sama Yeda, II. 4. 1. 4. 8, with vdjin for raym. 

^ Sama Yeda, 4. 1. 4. 9. Bdyana here explains vidharmani 
by dtmavidkdrandrtham i but in his Comm, on the Sama Yeda 
he explains it as yajne — they glorify thee with the hymns in 
the sacrifice.** 

®‘-Sama Yeda, II. 4. 1. 4 10. 



224 


RIG-VEDA SANHITX. 


Varga XXIY. 


StJKTA V. (V.) 

The deities in this hymn are the Avms other than NABisANSA ; * 
the Sishi is Asha or Devaba of the family of Kasyapa ; the 
metre is Gayatri, except in the last four verses, where it is 
Anu&htuhh. 

1. The pure-flowing {Soma) shines forth in its 
brightness, the universal lord, — the showerer of 
blessings, the rejoicer, uttering a loud sound.® 

2. The pure-flowing TanAnapat,® rushes sharpen- 
ing its splendour on the height and hastens through 
the slty.^ 

3. The pure-flowing bright ((Sbwa), the bounteous 
giver, worthy of all praise, shines forth in its might 
Avith the streams of water. 

4. The bright golden-hucd pure-flowing one 
rushes in- its might, strewing the sacred grass in 
the sacrifice with its points towards the east. 

5. The bright golden doors, praised by the priests 
together with the Soma^ rise up from the vast 
horizon. 


’ Cf. Miillor’s Ancient Sundrif Lderafiire, pp. 463-4G6. 

® TliO diiities, Samidh, etc., arc severally invoked in the 
successive verses, Stlyaiia says Soma is praised in the form of the 
A'pris, and ho explains samiddhah as samijagdiptah. 

^ fiayana explains Tanhnnpdt as a name of Sotmty according 
to the text, adhhyo ^isavo jdyante^ tatah mno jaijatey from the 
waters arc born beams, from these is born SomaA 

^ according to Sayana, to the dronalcalamy according to 
the text “he takes the Agrayam libtdioii with two streams.’^ 



SIXTH ASHTAKA — SEVENTH ADHTIYA, 225 


6. The pure-floivuig (Soma) longs for the fair- Varga xx^ 
formed wide-reaching mighty Night and Dawn 

not yet visible. 

7. I invoke the Iwo divine priests, the two 
deities who behold men — the pure-flowing (Soma) 
is radiant ^ and the showerer (of benefits). 

8. May the three beautiful goddesses, BnAEATf, 
Saeaswat/, and mighty Ila, come to this our offer- 
ing of the Soma. 

9. I invoke Twashtei, the first-born, the pro- 
tector, the leader ; the golden-coloured pure-flowing 
IxDTJ is Indea, the showerer, the lord of all creatures. 

10. Pure Soma, consecrate with thy streaming 
ambrosia the green bright golden-hued Vaxaspati 
with its thousand branches. 

11. 0 all ye gods, come together to the con- 
secration of the Soma, — Vayu, Vhihaspati, SOrya, 

Agni, and Indea. 


StfKiA TI. (Yi.) 

The JRuM is the same ; the deity is Soma PatamXka ; the metre 
is Gdyatri. 

1. ^Soma^ who art the showerer (of benefits), de- 
voted to the gods, favourable to ns, flow with thy 
exhilarating stream into the woollen sieve. 


^ So Say ana, but most probably this is an identification of 
8oma Favamdm with Indr a, just as in the next verse Indu 
(i.e. Soma) is identified with Indra. 

* Sam a Veda, I. 6. L 2. 10, with avyd vdrelliiL 


VOL. V. 


U 



226 


KIG-VEDA. SAinilTA. 


2. iNDtT, do thou, as sovereign,^ etfiise that ex- 
hilavfiting juice, and pour forth vigorous steeds. 

3. Eaiu out through the filter, -while pressed, 
that ancient exhilarating fluid, and pour us forth 
strength and food, 

4. The quickly-falling drops, as they filter, follow 
Indea and reach him, like waters rushing do-wn 
a declivity. 

5. That which sporting in the wood and spurting 
beyond the sieve, the ten sisters ^ press, as (men 
rub down) a strong horse, — 

6. That desire-showering liquor, effused for the 
drink of the gods and for our exhilaration, — mix 
with milk for prowess in battle. 

7. The divine Soma, when effused, flows to the 
divine Txdra in a stream, since its milk fattens® him. 

8. The soul of the sacrifice, the effused So77ia, 
flows with speed bringing blessings, and maintains 
his ancient seor-hood. 

9. Most exciting {Soma), devoted to Indra, as 
thou pourest forth the exhilarating juice for his 
drinking, thou omittest sounds ‘ in the secret (hall 
of sacrifice). 

' Literally “as Indra,*’ i.e. acting as sovereign. 

^ The ten lingers, as in IX. 1. 7. 

* Sdyana derives the reduplicated form pjpayat from the causal 

of but the St. Peteisb. Diet, derives it from “its 

milk s wells.*' 

* This refers to the uparavas or round “ sounding-holes,**^which 
arc dug in the ground, and over which the two boards, used for 



SIXTH ASHTAXA — SE'vEHTH ADHTIyA. 227 


StTKTA VII. (VII.) 

The Rishi, deity, and metre as before. 

1. ^Tlie excellent streams (of the Soma), feeling ;xxvfii 
a union with Ihdea/ "flow forth in the ceremony 

by the path of sacrifice. 

2. That which is to be praised as the oblation 
among oblations is immersed in the great (holy) 
waters,® the stream of honey, the pre-eminent.^ 

3. The pre-eminent (Soma), the showerer of 
benefits, the truthful, the indestructible, utters 
continuous sounds, in the water, towards the 
sacrificial hall. 

4. When the seer (Soma), wearing ample trea- 
sures, goes round the praises (of his worshippers), 
then the mighty (Indea) in heaven is eager to 
repair to the oblation. 

5. When the priests excite it, the flowing Soma 
like a king destroys opposing (demons and) men. 


pi^essing tbe Soma, are placed. These holes are said to deepen 
the sound of tbe stones with which the boards and Soma-shoots 
are beaten. See Zatyayana's Sutras, VIIT. 4. 28. Guhd chid, 
dadhishe girah might meau thou storest praises in secret.” 

I Xhe whole of this hymn is found in Bama Yeda, II. 4. 2. 2. 
1-9, but with many verbal alterations, 

^ Literally with him,” aaga^ the ScfioL. supplies Indrasya,. 

® i.e. the vasativan water, cf. Haug’s Aitareya Brdhnana, 
transl. pp. 115,489. 

^ Sayana takes pm dhdrd (sic in pada) agriyah as dhdrd 
mulchydh prapatanti the pre-eminent streams fall down.” JDJidrd 
and agriyah however must be nominatives singular. 



RIG-TEDA SARHITI. 


Ii28 

Targa XXIX. 6. The greea-tinted (Soma)^ dear to the gods, 
commingled "with the water, sits down upon the 
woollen sieve; uttering a sound it is greeted hy 
praise. 

7. He who is - assiduous in the functions of 
(providing and preparing) the Soma, goes with 
exhilaration to Vatu, Indra, and the Aswins. 

8. The streams of the sweet Soma flow to Mitra 
and Vaeuna and to Braga ; the worshippers know- 
ing its (virtues are rewarded) with happiness. 

9. Heaven and earth, for the acquisition of this 
exhilarating Soma food, win for us wealth, food, and 
treasures. 


StfsTA Till. (YIII.) 

The jRisMy deity, and metre as before. 

Varga XXX. 1. ^ These Soma juices distil the dear desire of 
Indra, increasing his vigour. 

2. Pure-flowing, filling the ladles, and proceeding 
to Vatu and the Aswins, may they sustain our 
energy. 

3 Soma, pure-flowing, desired for the gratifica- 
tion of Indra, do thou impel him to sit in the 
place of sacrifice.^ 


' The whole of. this hymn is found in the Sama Teda, II. 5. 
1 . 2. 1-9, but with vv. 8, 9, transposed. 

* Sdyana explains hdrdi as abhilasMta^, but this is clearly 
wrong, as he explained it hy "hridayam in VIII. 79. 8. It 
should rather be “ Soma, pure flowing for Indra’s gratification, 
do thou stir his heart to sit in the place of sacrifice.” 



SIXTH ASHT.VKA — SEVEXTH ADIITiXA. 229 

4. The ten fingers strain thee, the seven priests ^ 
caress thee, the worshippers gladden thee.® 

5. As thou streamest on the water® and the 
woollen sieve, we wrap thee up with milk for the 
exhilaration of the gods. 

6. Purified in the pitchers, radiant, and green- 
tinted, the Soma puts on the raiment derived from 
the cow. 

7. Plow to us, thy wealthy (worshippers); de- 
stroy all our enemies ; Indtj, enter thy friend.^ 

8. Pour down rain from heaven, and abundance 
upon the earth ; uphold our strength. Soma, in 
battles. 

9. (Adoring) thee, the contemplator of men, the 
beverage of Indka and the knower of all things,® 
may we be blessed with progeny and food. 

S^KTA IX. (IX.) 

The EisM, deity, and metre as before. 

1. ^TliG seer [Soma) haying wise designs, when 


^ So Sayana, but rather ^Hhe worshippers follow thee exulting/^ 

* So Sdyana explains sapta dhitaijah (cf. IX. 9. 4.) ; but in 
IX. 62. 17, he takes it as meaning the seven metres.’’ The 
St. Petersb. Diet, explains it as die vielen Andachtsiibungen 
Oder Gebetsformen beim Soma-Werk.” 

^ Sayana takes ham as meaning ** water,” but it is no doubt 
an adverb here, surely,” with a very weakened lorce. 

^ Le, Indra, according to Sayana. 

® Or the knower of heaven.” 

« Sama Veda, I. 5. 2. 4. 10; II. 3. 1. 16. 1, with swa^iaih 
for suvdnah. 


Varga XXXI, 


Yarga 

XXXII. 



230 


KIG-VBDA SANHlTi. 


placed between the two boards’ and effused, pro- 
ceeds to the stones ^ which are most dear to heaven. 

2. ®Go forth in a most abundant stream, ample 
for his sustenance, to the guileless man, thine owner, 
who praises thee. 

3. *That mighty and pure son, when born, illu- 
mines his .mighty parents (heaven and earth), the 
progcTOtors (of all things), the augmenters of the 
sacrifice.® 

4. Effused by the fingers, (Soma) gladdens the 
seven guileless rivers, who have magniified him one 
and undecaying. 

5. Indea, at thy worship, they (the fingers) have 
provided the present, indestructible, and ever- 
youthful Indu for thy solemn service. 


' Literally “ bet-vreen the two grand-daughters,” mjptjfoh. 
Terms of relationship are often used in»the Veda to express 
material objects, thus “ the sisters ” are the fliigers, etc. Sayana 
interprets the term of the t-wo boards used in pressing the Soma ; 
but the St. Petersb. Diet, explains it much more plausibly as 
“ the two hands.” 

“ This is a very doubtful meaning of vmjdmi. The line prob- 
ably should be rendered, “ the seer is placed between the hands 
as a most dear banquet to heaven; the knower of the past (or 
the wise in sacrifice) goes forth effused.” 

= Sama Veda, II. 3. 1. 16. 3. ^ Sama Veda, II. 3. 1. 16. 2. 

® So Sayapa, but it might be more literally translated, “tliat 
pure son (the Soma) illumined his mothers, he the bom them too 
born, he the great them the great, the augmenters of sacrifice.” 

' Sayana here separates sapta from dMiihhih and connects it 
with nadyah, cf. IX. 8. 4. 



SIXTH ASHTAXX — SEVENTH ADHYIyA. 231 

6. The- immortal bearer (of the oblation), the 
conveyer (of content to the gods), beholds the 
seven rivers, — full as a -well, he has satisfied the 
divine streams. 

7. Protect us, manly Soma, in the days of sacri- 
fice ; ^ purifier, destroy those powers of darkness 
against which Ave must contend. 

8. Quickly speed on the road for our new praise- 
worthy hymn ; as of old display thy radiance. 

9. Purifier {Soma), thou grantest us abundant 
food with male offspring, and cattle and horses j 
give us understanding, give us all (we desire). 

SC-KTA X. (X.) 

Riski^ deity, and metre as before.. 

1. ^Longing for food the AS'craa-juices, uttering a 
sound like chariots or like horses, have come for 
the sake of riches.^ 

2. Coming like chariots (to the sacrifice), they 
are upheld in the arms (of the priests) as burdens 
(in the arms) of labourers. 

3. The libations are anointed vrith milk as kings 


^ Say ana explains Icalpeslm as hfljianii/eshv-ahahsiCy “ in the 
days which have to be reckoned.” The St. Petersb. Diet, takes 
it as “ in our rites.” 

* Sama Yeda, II. 4. 2. 1. 4-6. 

^ Sayana takes sravasijavah as an epithet of Somdaak, desiring 
to seize food from their enemies ; ” it should rather be taken 
with arvantah^ and be translated ‘^or like glory-seeking steeds.” 



232 


KIG-YEDA SAXHITi. 


with praises, and (tended) as a sacrifice by seven 
priests. 

4. ^The jS'ojMfl-juiees, when poured forth, are 
effused with loud praise, and proceed in a stream to 
excite exhilaration. 

5. ^ The beverages of Vivaswat ® and producing 
the glory of the dawn, the issuing juices spread 
their sound.^ 

Varga XXXV. 6. The old makers of hymns, men the offerers of 

the Soma, throw open the doors (of the sacrifice).® 

7. The seven associated ministers like so many 
kinsmen, filling the receptacle of the single (Soma), 
sit down (at the sacrifice). 

8. I take into my navel the navel of the sacrifice,® 


' Sama Veda, I. 5. 2. 5. 9; 11. 4. 2. 1. 7. 

* Sama Veda, II. 4. 2. L 8-12. 

® Sayana takes Vivaswat as here meaning Indra. He also 
explains dpdndsah as d^dnahliutdhf but it is rather the perfect 
part, of dj?, and we should supply lhagam. I would translate 
the verse, Having obtained the glory of Vivaswat, and pro- 
ducing that of the dawn, the sun-bright juices distend the in- 
terstices (of the cloth)J’ 

^ Sayana here explains anvam vitanvate hy iahdm hurvanU, 
but elsewhere he explains anva as the small holes of the filtering 
cloth. 

* It seems better to take dwdrd with matkndm the ancient 
poets {iroiTjrai') throw Open the doors of their hymns/’ 

® ^‘The navel of the sacrifice” is the JSoma, cf. IX. 73. 1 ; 
and ‘'the offspring of the sage” is the graha or soma-vessel 
called ansu. Ansu might mean “filament,” or perhaps it should 
be read ansam, <?/. 12. 5. 



SIXTH ASHTAKA — SEVENTH AHHYjCYA. 233 

my eye becomes associated with the sun/ I fill the 
offspring of the sage. 

9. The powerful (Indea) looks with the eye pf 
his own resplendent self on the acceptable place of 
the Soma, fixed by the priests in the heart.® 


StfxTA XI. (XI.) 

Rishij deity, and metre before. 

1. ’Sing, leaders of rites, to this pure-fiowing xxx^i. 
Indu, who is desirous of offering worship to the 

gods. 

2. The Atharvans^ have mixed with sweet milk’ 
for the deity (Indea) thy divine and god devoted 
(juice). 


^ Sayar^a adds, Since we have drunk tbe Soma” but gives 
no further explanation. 

^ Sajana seems to interpret this verse as meaning that Indra 
views the Soma with affection even after it has been drunk by 
the priests. Divas cliahsliasd he explains as dlptasi/atmana^ 
cliahhushdi and guild as liridaye, — Benfcy translates it, “ The 
Sun looks with his eye towards that beloved quarter of heaven, 
placed by the priests in the sacred cell.” He here follows an 
occasional interpretation of div or dyuloha^ given by the Scholiast, 
which identifies it with the dronahalasa or large >S'(?;w«-trough. 
He takes it as meaning that the Sun looks towards the place 
where the Soma lies while it is pressed. 

® Saraa Yeda, II. 1. 1. 1. 1-3. The first line is found in the 
Yajur Yeda, 33. C2. 

* i.e. the priests. 

® Siiyana takes j)aijah as instrumental. It should bo ‘‘have 
mixed milk with thy juice.” 



234 


IIIG-VEDA S-VXIIITi. 


Varga 

XXXYIL 


Varga 

XXXVIII. 


3. Eadiant (Soma), do thou pour prosperity upon 
our cattle, upon our people, upon our horses, and 
upon our plants. 

4. ^Eeeite praises to. the hrown-coloured self- 
vigorous red ^ heaven-touching Soma. 

5. Purify the So^ta. which has been effused by 
the stones whirled Dy the hands; mix the sweet 
(milk) in the inebriating juice. 

6. Approach with reverence, mix (the libation) 
with the curds, offer the Soma to Indea, 

7. Soma, slayer of our enemies, the wise one, 
the fulfiller of the desires of the gods, do thou 
shed prosperity on our cattle. 

8. Soma, who art cognizant of the mind, lord of 
the mind, thou art poured forth for Indea to drink 
for his exhilaration. 

9. * Pure -dropping Soma, grant us wealth with 
excellent male offspring, — grant it to us, Indu, with 
Indea as our ally. 


SteA XII. (XII.) 
deity and metre as before. 

1. ®The most sweet-flavotired ^Sbrnar-libations are 
poured forth to Indea in the hall of sacrifice. 

2. The wise (priests) call upon Indea to drink 
the Soma as the mother kine low to their calves. 


^ Sama Yeda, II. 6. 3. 3. 1-6. 
* Sayana adds at times red.” 
® Sdma Veda, II. 3. 1. 4. 1-9. 



SIXTH ASHTAKA — SEYEXTH ADHYIyA. 230 

3. The wise Somo., ihG bestower of exhilaration, 
dwells irj. the hall (of sacrifice), mixed with the 
waYes of the riYer ' to a chant in the middle tone.^ 

4. Soma the ohseryant, who is the wise seer, is 
worshipped in the naYel of the sky,® the woollen 
filter. 

5. Indu has embraced that Soma'^ which is col- 
lected in the ewers and has been passed through 
the filter. 

6. Indu emits a sound, abiding in the firmament 
of the sky, and delighting the nectar-shedding 
cloud.® 

7. Soma^ whose praise is eternal, the lord of 
forests, the shedder of nectar, and rejoicing the 
generations of men,® (is present) in the midst of 
our sacred rites. 


^ i.e> the vasatwari water. 

® So Sajana seems .to explain gmtri aihi iritah, cf. YIII. 7. 
10. Benfey translates it ‘‘resting on an ox-hide/’ explaining 
gauti adhi by the gor adhi twacM of IX. 101. 11. 

^ For the meaning of “ sky here {div) cf, note on Sukta 10, 
verse 9. 

^ Sayana says that Indu embraces the Soma which is a portion 
of himself — ^the deity seems to be thus opposed to the mere plant. 

® So Sayana ; but it is more probable that samudra and hosa 
mean here (as often elsewhere) the water into which the Soma 
drops and the dronakalaia vessel. 

® Sayana takes mdnusJid yugd as “the various sacrificial 
seasons, whether occupying one or many days;” but I have 
followed in the text his usual interpretation of the phrase. 



236 


RIG-VEDA SANHITi. 


Varga I. 


8. ^The sage Sonia, urged from heaven, flows in 
a stream to the beloved abodes of his devout 
(■worshipper). 

9. Purifying Indu, bestow upon us wealth of sj 
thousand radiances, excellent in its nature. 


ADHYi^YA VIIL 
MANDALA IX. Contikijed. 

ANUVAKA I. Continued. 

StfKTA XIII. (XIII.) 

Rishi^ deity and metre as before* 

]. ®The purifying Soma, flowing, in a thousand 
streams and passing through the woollen filter, 
proceeds to the prepared vessel for Vatu and Indea. 

2. Sing aloud, ye who are desirous of (divine) 
protection, to the purifying wise Soma, effused for 
the beverage of the gods. 

3. The >S^oma-juices flow for the attainment of 
food, — giving abundance of strength and hymned 
(to become) the beverage of the gods.® 


* This verse and the next are transposed in the Sama Veda, 
and there are several variations. 

® Sama Veda, IL 5. 1. 3, 1-9* 

® Sayana adds that they become the beverage of the gods in 
the sacrifice, and by that means the sacrificer obtains food. 



SIXTH ASHTAKA — EI0HTH ADHTITA. 237 

4. Tea, Indu^ for our attainment of food* pour 
forth abundant streams, and splendid and excellent 
vigour. 

5. ^‘May those divine libations, when effused, 
bring to us thousand-fold wealth and excellent 
vigour. 

6. Like horses urged to battle ® by their drivers, Varga ii. 
the swift-flowing juices hasten through the woollen 
fleece. 

7. Making a loud noise, the libations flow (to the 
the vessel) like cows lowing to their calves; they 
are held in the arms (of the priests). 

8. Acceptable and giving delight to Indea, pure 
{Soma\ do thou, as thou utterest a sound, destroy 
all our enemies. 

9. Pure nibations),^ beholding all things and 
destroying those who worship not, sit down in . 
the place of sacrifice. 

'SlJKiA XIV. (XIV.) 

Bishi^ deity, and metre as before. 

1. ®The wise [Soma) flows widely round, betaking Vargalii. 


^ Vdjasdtaye may also be rendered for battle,” as in v. 6. 

^ This and the next verse are transposed in the Sama Yeda. 

® Sayana takes vdjasdtaye as meaning battle ” in the first 
danse, and the attainment of food” in the second. 

* Or this verse may be addressed to the gods who are invited 
to partake of the oifering. 

® Sama Yeda, I. 5. 2. 5. 10. The waves of the river” are 
the Vasativan waters. 



238 


EIG-TEDA SAXHITA. 


itself to the ^ares of the rh'er, and uttering a 
sound desired by many.* 

2. "When the five kindred sacrificing races/ de- 
sirous of accomplishing pious rites, honour the 
sustaining (^Soma) with their praise, — 

3. Then all the gods rejoice in the juice of tnis 
powerful (libation), when it is enveloped with milk 
and curds. 

4. Descending from the filters it hastens (into 
the vessel), and passing through the cloth’s inter- 
stices, it becomes united in this (sacrifice) with its 
friend (Iwbra). 

5. He who is rubbed down by the grandchildren 
of the sacrificer® like a handsome young (horse), 
and renders his form like the produce of the kine, — 

Varga IV. 6. Expressed by the fingers, he proceeds obliquely 
to the produce of the cow to mix with it ; it utters 
a sound which (the worshipper) recognizes. 

7. The fingers combine expressing the lord of 
food,* and they grasp the back of the vigorous 
(^Soma). 


^ So Sajmia, but more piobablj bearing a h3’mn boloved by 
many.” 

® Sayana explains pamha vratah by pmuha Jana mamisJujci 
yajamcindhj alluditig appaieiitly to tlio pamlia jandJi often men- 
tioned before. Sahandhamh he liei’e explains by the obscure 
word samdna-landhandli, in VIII. 20, by mmdna-handhiiMh. 

® According to the SelioL the hand the saeniicer’s son, and 
the fingers his grandchildren. 

^ the Shina. 



SIXTH ASHTAKA — EIGHTH ADHTITA. 239 

8. Soma, who boldest all the treasures of heaven 
and earth, come favourably disposed to us. 

Si-KIA XV. (XV.) 
deity and metre as before. 

1. ^This heroic Soma expressed by the fingers Varga v. 
proceeds by the sacrifice, hastening with swift 
chariots to Indra’s abode. 

2. This Soma engages in many holy rites for the 
great sacrifice where the immortals sit. 

3. Placed (in the cart)^ he is brought by a 
brilliant path, when the offerers of the libation 
present him. 

4. He tosses his horns as a bull, the lord of the 
herd, sharpens his, — bearing treasures (for us) by 
his might. 

5. He proceeds along impetuous with golden 
brilliant rays,® the lord of streams. 

6. Overpowering at the juncture of time the 
discomfited concealers (the Rdlcshasas), he descends 
upon those doomed to destruction.^ 


* Sama Veda, II. 5. 2. 3. 1-8, ■with several variations. 

“ Saya^a explains it, “ Placed in havirdhdna he is brought 
to the Ahavarnyad' 

® Or by another interpretation of rukmibhih, “he proceeds 
along with the priests, vigorous with brilliant rays.” 

‘ This is a very obscure line. The St. Petersb. Diet, seems 
to explain it, “ at the juncture of time passing beyond the solid 
treasures (of heaven and earth), he descends upon the young 
;8o/H«-plants.” 



240 


RIG-VEDA SANHITX. 


A^argaYI. 


7, The priests express into the vessels this juice 
which is to be purified, the bestower of abundant 
food. 

8. The ten fingers, the sesven priests, express this 
(juice), well-weaponed,* and yielding great exhila- 
ration. 

SirxTA XVI. (XVI.) 

Rishiy deity, and metre as before. 

1. They who express thee, the juice of heaven 
and earth, do it for the foe-destroying exhilaration 
(of Indea) ; thy flow rushes as a swift horse. 

2. In pious rite by our fingers we mix with the 
milk (the Soma\ the bringerof strength, the sender 
of kine, who envelopes the water. 

3. Cast into the filtering cloth the unassailable 
invincible {Soma), abiding in the waters (of the 
firmament) ; purify it for the drinking of Indra. 

4. The Soma of him who is purified by worship 
flows upon the filter and settles in the place common 
with the ceremony.* 

5. The Soma juices flow to thee, Indea, with 
praises, giving thee vigour for the great conflict. 

G. Purified in his woollen robe, and attaining 
all honours, he stands as a hero amidst the kine.® 


' SayaiKi says the word sicayiidha is used to show that the 
Soma has power to sla}’ the Rdlc&Jiasas. 

® The vessel called the dronaJcalam, 

^ The Soma being mixed with milk, here called by metonymy 
‘‘ kine.” 



SIXTH ASHTAKA — ^EIGHTH ADHYIYA. 241 

7. As the lofty rain from heaven, the nutritious 
stream of the invigorating Soma falls easily upon 
the straining cloth. 

8. Thou, Soma, (protectest) the -worshipper 
amongst men, and purified by the cloth thou 
wanderest through the woollen filter. 

StJKTi. XYII. (XVII.) 

Rishij deity and metre as before. 

1. Like rivers falling down a steep place, so the Varga vii. 
rapid foe-destroying pervading ^^oma-streams hurry 

(to the pitcher). 

2. The /Sowja-drops, as they are expressed, flow to 
IxDEA like the rains falling upon the earth. 

3. Soma, with swelling waves, exhilarating, in- 
ebriating, flows to the straining-cloth, destroying 
the BdJcshasas, and devoted to the gods. 

4 . It flows to the pitchers, it is poured out upon 
the straining-cloth, it is magnified at sacrifices by 
praises. 

5. Soma, mounting beyond the three worlds, thou 

illuminest heaven, and, moving, thou urgest on the 
sun. \ 

6. The sage performers (of pious rites) glorify 
(the Soma) at the head of the sacrifice,' entertain- 
ing affection for him the all-beholding." 

' Murdhan yajnasya is explained by Suyana as “ on the last 
day of expressing the Soma.” Cf. II. 3. 2. 

* Sayana explains chahhasi as drashtari Some. It is usually 
applied to the sun as the eye of the world. 

VOL. V. R ! 



242 


RIG-VEDA SAXHITi. 


7. Sages, leaders of rites, desirous of sustenance, 
purify thee who art the giver of food, with pious 
rites for the offering. 

8. Pour forth the stream of the sweet beverage ; 
sit down, sharp-flavoured in the receptacle, alert 
for drinking at the sacrifice. 

SfeA XVIII. (XVIII.) 
deity and metre as before. 

Varga VIII. 1. ^Effused while pressed between the stones, the 
Soma flows upon the straining cloth) thou art the 
giver of all things to those who praise thee.“ 

2. ^Thou art wise, thou art a seer, thou bestowest 
the sweet (beverage) produced from the Soma plant; 
thou art the giver of all things to those who praise 
thee. 

3. ‘All the gods together pleased enjoy thy 
drinking ; thou art the giver of all things to those 
who praise thee. 

4. (Thou art he) who places in the hands (of the 
worshipper) all desirable riches ; thou art the giver 
of all things to those who praise thee. 

5. (Thou art he) who milks this great heaven 
and earth like two mothers ; thhu art the giver of 
all things to those who praise thee. 


‘ Sama Veda, I. 5. 2. 4. 9; II. 4. 1. 17. 1. 

^ Eather as Benfey takes it, in deinem Metb. tragsi du das 
AIL’’ 

^ Sama Yeda, II. 4. 1. 17. 2. 


^ Sama Veda, II. 4. 1. 17. 3. 



SIXTH ASHTAKA — EIGHTH ADHTXTA. 243 

6. (Thou art he) who at once supplies both heaven 
and earth with viands; thou art the giver of all 
things to those who praise thee. 

7. This vigorous Soma, while being purified, 
murmurs in the pitchers ; thou art the giver of all 
things to those who' praise thee. 

Si5kta XIX. (XIX.) 

Rishi, deity and metre as before. 

1. ^Whatever wonderful glorious wealth there be Varga 
in heaven or in earth, do thou, Soma^ being purified, 
bring it to us. 

2. Thou, Soma and Indea, are the lords of all, 
the lords of cattle, — do ye, the rulers, prosper our 
rites. 

3. The showerer (of benefits) being purified 
amongst men (lies) murmuring upon the sacred 
grass, — green-tinted he sits down in his proper 
place. 

4. The mothers of the male calf,^ which are sucked 
by him, long to cherish the bull with their strength. 

5. The purified Soma has implanted many® a germ 


' Sama Veda, II. 3. 2. 13. 1, 3, 2. 

^ Sa 3 'ana explains “the mothers of the calf” as the Yasativan' 
water vthich is mixed with, the Soma. Might the verse mean 
^‘the sacred rites, the mothers of the 'male calf, long for the 
full-grown vigour of the bull ”? 

^ So S^ana, but hmit is more probably an iptcrrogati\e 
particle. 



Targa X. 


244 KIG-VEDA ai-NHITl. 

in those (waters) desirous of conception, which yield 
bright milk. 

6. ^ Bring near to us those who stand aloof^ strike 
terror into our foes; pure-flowing one, thou dost 
transfer to us their riches. 

7. Destroy, Soma^ the vigoui, the energy, the 
subsistence of our enemy, whether he be far off or 
nigh. 


SteA XX. (XX.) 

RisM, deity and metre as before. 

1. ^The seer passes through the woallen fleece 
for the beverage of the gods, triumphing over all 
adversaries. 

2. Terily he, the pure-flowing, bestows upon his 
praisers thousands of victuals with cattle. 

3. By thy favour thou givest to us all kinds of 
wealth, thou flowest at our praise; grant us, 0 
Soma, food. 

4. Bestow upon us great renown, grant durable 
riches to those who are profuse in their libations, 
bring food to thy praisers. 

5. Purified one, doer of good deeds, thou, Soma, 
enterest our praises like a king, 0 wonderful bearer 
(of our offerings). 

6. Soma, the bearer (of oblations), abiding in 
the waters of the firmament, difficult to be sur- 


^ Sama Yeda, II. L 2. 18. 1. 

* Sama Yeda, 11. 3. 2. 4. 1-7, 



SIXTH ASHTAKA— EIGHTH ADHTIyA. 245 

passed, being cleansed by our bands reposes in the 
vessels.' 

7. Soma, thou proceedest to the straining-cloth, 
sportive and generous, like a gift/ giving excellent 
vigour to him who praises thee. 

StfKTA XXL (XXI.) 

Eishtf deity and metre as before. 

1. These flowing >Sb?Ha-juices, foe-destroying, ex- Varga xi. 
hilarating, heaven-conferring, hasten to Indea, — 

2. Showing favour, assailing foes, giving wealth 
to him who rightly effuses them, and bestowing 
food spontaneously on their praiser. 

3. The effused juices come sporting lightly to the 
common receptacle, they drop into the wave of the 
river.® 

4. Like horses harnessed to a car these pure 
■juices bring (to us) all desirable blessings. 

5. Effused /S'oOTa-juices, at our indication'* bestow 
manifold blessings on this (institutor of the sacri- 
fice), who (at present) has given us nothing.® 


^ Or it may meaa ^^betweeu the boards which press it,” ckarnksliu. 

* Makhah is generally explained as “ sacrifice.” The original 
root of mmhayuh and makhah would seem, to be MAOH. See 
below note on hymn 61, verse 27. 

® Sc. The Vasativari water. 

^ Or Sayana may mean by asmalKyam ddekanaya^ *^with a 
view to us.” 

® Sayana’s Comm, is imperfect, but he seems to explain this 
as meaning, the saciificer only bestows gifts on his officiating 
priests when he has obtained his desire.” 



246 


RIG-YEDA SARHITi. 


6. As a great man s'^ts before him a commend- 
able charioteer, so do yon grant knowledge to our 
lord, and flow glistening with water. 

7. These effused juices hare desired (the sacrifice) ; 
powerful they have made for themselves an abiding- 
place ; they have animated the intellect of the pious 
institutor of the rite. 

SiJkta XXII. (XXIT.) 
deity and metre as before. 

Varga All. 1. These /Sbffiffi-juices, when let out, neigh as they 
leap swiftly forth like chariots or rapid steeds let 
loose. 

2. Like strong winds, like the rains of Paejarta, 
like the swift-whirling (flames) of fire, — 

3. These pure Soma-jvdoes, sagacious, mixed with 
curds, easily pervade our ceremonies with their 
intelligence.' 

4. Purified, immortal, issuing from the vessels, 
eager to traverse their (assigned) paths and the 
universe, they are never wearied. 

5. Spreading in various directions, they pervade 
the surface of earth and sky, yea, and this highest 
heaven. 

6. Descending rivers follow this excellent (Soma) 


' Sayaiia explains v{j}d by prajndnena. The St. Petersb. 
Diet, explains vip as the twigs (of. vepres) which form the 
bottom of the funnel ;and support the filtering-cloth* 



SIXTH ASHTAK-V — EIGHTH AHIIYAYA. 


247 


as it spreads out tlie sacrifice;' this rite is glorified 
thereby. 

7. Thou, Soma, holdest the u'ealth of kinc which 
thou hast won from flie Taxis; thou hast called 
aloud at the outspread sacrifice. 


sijKTA xxiiT. (xxnr.) 

Rhhi, floit}' ainl iiH ho lx l«>iv. 

1* The swift-ilewiiig* luivc issued in Varga XIIL 

a stream of the 8\v(‘et cxliilaniling (hcvcragc), at 
(the recital of) all Ukj pniiM s (of tlui sages). 

2. Ancient swlll-goitig (1 uun(‘s), tlu'y (tlie juices) 

have traversed u ntiW iieldj- liave gmierated 

the sun to giv(3 liglit." 

3. Bring to us, purifier, llui honscr^ of our enemy 
who presents no lihations, — ht^slovv upon us progeny- 
abounding food. 

4. The swift-flowing /S'/>m^^-juicos dilfuso (‘xhilu- 
rating wine, — they flow to the lionoy-slKidding 
receptacle.^ 

5. The So?m flows, the sustaincr (of tlic world), 


^ So Sayana, wlio explains tantum by yajnam. It is better 
(with Benfey) to talxe it of the straining-clotli, — ‘^descending 
rivers fill the outspread threads.^’ 

* Sama Veda, I. 6. 1. 2. 6. Benfey takes pratndsa dijatah 
as “ewigen lebendigen,” — the “new field is the arianged 
place of sacrifice. 

^ Sayana takes this as a metonymy for “wealth.’’ 

* i,e, according to Sayaigia, “the unmixed portion of the 
liquor.” 



248 


RIG-TEBA SAEHITl. 


bearing a sense-invigorating essence, — heroic — a 
protector against calumny. 

6. Soma, -who art worthy of the sacrifice,' thou 
flowest to Indra and to the gods; thou, Indu, 
vouchsafest to give us food. 

7. Having drunk of this chi§f of exhilarating 
draughts, Indra irresistible has slain his foes-, and 
may he ever slay them. 

StJkta XXIV. (XXIY.) 

MMiy deity and metre as before. 

]. 'The purified effused ^Sowa-juices have flowed 
forth, — mixing (with curds and milk) they are 
cleansed in the waters. 

2. The flowing juices rush (to the filter), like 
waters flowing down a declivity; purified they 
gratify Indra. 

8. Purifier, Soma, thou proceedest' to Indra for his 
drinking, — thence art thou brought by the priests. 

4. Thou, Soma, who art the exhilarator of men, 
flow to (Indra), the conqueror of enemies,' thou 
who art pure and to be worshipped. 


* Sayana explains saihaniddya by yajndrJia. Benfey takes 
it as “ zusaimnenberauschiend.” 

’ For this hymn, of. Saraa Veda, II. 3. 2. 3. 1-7. 

* Sayana adds, “from the -waggon -whence they are taken b^ 
the priests to the dhavaniya fire ” or “ to the Tessel.” 

* The Sama Veda has charshanidhritih for charshanisahe, i.e. 
an epithet of Soma, “ laid hold of by men,” or “ the protection 
of men.” 



SIXTH ASHTAKA — EIGHTH ADHYIYA. 249 

5. When, Indu^ effused by the stones, thou 
hastenest to the filtering-cloth, thou art an ample 
portion for Indea’s belly 

6. Utter destroyer of enemies, fiow forth, to be 
propitiated by praises, pure, purifying, wonderful. 

7. 8oma^ (the yielder) of the exhilarating effusion,^ 
is called the pure, the purifier, the gratifier of the 
gods, the slayer of the wicked. 


ANUVi^KA XL 

ADHYAYA VIII. Continued. 

StJkta I. (XXV.) 

The RiAi is Deilhachyttta, the son of Aoasita ; the deity and 
metre as before. 

1. ^Green-tinted {8oma\ do thou who art the Varga xv. 
bestower of strength, the exhilarating, flow as a 
beverage for the gods, for the Maruts and for Yaytj. 

2. '‘Purifying (Soma), placed suitably by the 
sacred rite, (enfer) uttering a cry the (appointed) 
place, enter by the sacred function into Vayxj.® 


^ Sa} ana, Inclrasya udaraya ‘paryd'pto IJiavasi. Eenfuy explains 
it as “fiir Indians Behausung ein Schmuck.” 

^ The Sam a Ycda reads sutah sa madJmmdn for the more 
obscure mtmya madhvali, 

^ Sama Veda, 1. 5. 2. 4. 8; IL 3. 1. 10. 1. 

^ Por TV, 2, 3, cf. Sama Veda, 11. 3. 1. 10. 3, 2, but with 
some variations. 

® That is, according to Sayana, the vessel associated with, 
or set apart for, Vayu,’^ Ddyii-samhandhi fpdtram. 



250 


RIG-VEDA SANHII.^. 


3. This Soma, the showerer (of benefits), the seer, 
the beloved, the destroyer of foes, the most devout, 
shines in its appointed place along with the gods. 

4. Pervading all forms, the pure, the desirable 
goes to the place where the immortals abide. 

5. Endowed with wisdom of the past, the brilliant 
Soma, generating sounds, floAvs forth continually 
proceeding to Indra. 

6. Most exliilarating and sage (Soma), flow 
throTigh the filter in a stream, to attain the station 
of the adorable Indra. 

StJkia II. (XXVI.) 

Tlie Rishi is iBHMATAns., the son of Deii,hachtdta, the deity 
and metre as before. 

1. The priests have cleansed that Soma, (swift as) 
a horse, on the lap of Aditi ^ with fingers and with 
hymns.^ 

2. The chants ® celebrate that Indu flowing in a 
thousand streams, inexhaustible, the supporter of 
heaven^ 

3. They have elevated to heaven by their praise 
that creative purifying (Soma), the sustainer, the 
maker of many.* 


^ tke earth. 

® Or “ mth delicate fingers.” 

® Gdvahj which the scholiast explains as gantryah shdayah ; 
but it may refer to the cows ns contributing their milk. 

* Sayana explains lldiridltdyavam as laMindm hart dram i it 
sliould rather mean “ th<‘ nourisher of many.” 



SIXTH ASHTAKA. — ^EIGHTH ABHYXTA. 


251 


4. The worshippers have elevated h}’ the fingers 
of their arms^ that unconquerable lord of praise 
abiding (in the vessels). 

5. The sister-fingers .in a raised place pres-; out 
by the grinding stones that green-tinted {lio)uu\ 
desirable and far-beholding. 

6. The worshippers offer thee to Ixdra, purifier 
Indu, filled with praise and bestowing exhilaration. 

StjETA III. (XXVIl.) 

The Rishi is Xeimedha, of the family of Aksihas ; the deity 
and metre as bcfoie. 

1. ^This seer, the purifying (Soim), lauded byTargaXVii. 
us, passes through the filtering-cloth, driving away 

foes. 

2. This invigorating heaven-conquering Soma is 
poured upon the filter for Ixdea and V.ixc. 

3. This Soma, the showerer (of benefits), the 
summit of heaven, the all-knowing, being expressed 
is brought by the priests into the wooden vessels.'* 


^ Dhujd is here explained as miguhjd, and Ihurijoh as hdhwoJi. 
But the St. Petorsb. Diet, explains the latter as ‘‘ein aus 
zwei Armen bestehendes Werkzeug des Wagenarbeiters, in 
welchem er das Holz festlialt und bearbeitot, — ctwa Sclmitz- 
baiik;’* and dhi no doubt moans ** function’’ or ^‘coremon}*.” 

^ Saraa Veda, II. 5. 2. 6. 1-5= verses 1-4, 6, of this hymn, 

^ Sayana takes vnne&Iiu as desirable” or wooden ” ressois, 
mnanigeshu mna-samhh aia- dnma’ViJcdreshu vd ^^dtreshiL Benfcy 
explains it ns die Fiuth gepros^t.” 



252 


RIG-TEDA SANHITI. 


4. This Indtj resounds as it drops, yearning to 
give, us cattle and gold,* the conqueror of foes, the 
irresistible. 

6. This pure-flowing exhilarating Soma is aban- 
doned by the sun in the filtering-cloth the sky.® 

6. This powerful and purifying showerer (of 
benefits), the green-tinted Indxt, flows through the 
firmament to Indka.® 

StJkta IV. (XXVIII.) 

The Mishi is Priyaimedha ; the deity and metre as before. 

Varga XVIII. 1. ’‘TMs swift-flowing [Soma) placed (in the 
vessels) by the priests, all-knowing, the lord of 
praise,® hastens to the woollen (filter). 

2. This (Soma), effused for the gods, flows into 
the filter, penetrating all the (divine) forms. 


^ Voll Gier nach Kijih’D, voll Gier nach Gold,” Benfey. 

* Sayana does not convey any very clear sense for this verse, 
but lie seems to imply that the sun performs on a grand scale 
the same office of diffusing the Soma-juice which the priests 
performed on a small scale in the filtering-cloth, which is some- 
times metaphorically called the sky. He explains hdsate by 
^arityajyate ] Benfey takes it as the aorist of M *^to rise.” 
(The verse is partly reproduced in Sama Yeda, 11. 5. 2. 5. 6.) 
Might we translate it, “ this exhilarating Soma, as it drops on 
the fi.ltering-cloth, rises with the sun into the heavens”? 

® Sayapia explains antariTcshe as the filtering-cloth. 

^ Sama Yeda, II. 5. 2. 5. 1~5 ; II. 5. 2. 6. 6. 

® Sayana allows another explanation of manasah patik, ^4ord 
of mind,” in allusion to a passage in an upanishad where Soma 
or the moon is described. as becoming the mind and entering into 
the heart, chandramd mam hhutiod hridayam prdciht. 



SIXTH ASHTAKX — EIGHTH ADHTItA. 253 

3. This divine immortal {Sojna) is brilliant in Ms 
own place, the slayer of enemies, the most devoted 
to the gods. 

4. This showerer (of. desires), expressed by the 
ten fingers, hastens uttering a sound to the pitchers. 

5. This purified, all-contemplating, all-knowing 
[Soma) gives radiance to the sun and all the spheres 
(of light). 

6. This powerful invincible purifying Soma pro- 
ceeds the protector of the gods, the destroyer of 
the wicked. 

StjKTA V. (XXIX.) 

The RisM is INTbimedha, of the family of Ab^gibas ; the deity and 
metre as before. 

1. ^The streams of this effused [Soma), the Varga xix. 
showerer (of benefits), flow forth, as it seeks to 
surpass the gods^ in strength. 

2. The pious performers (of holy rites), the 
utterers of praise, purify by their laudation the 
radiant courser (the Soma) as soon as generated 
and meriting to be hymned. 

3. Soma, distributor of abundant wealth, those 
radiances of thine when thou art purified are over- 
powering ; fill therefore the praiseworthy ocean-like 
(pitcher). 


^ Sama Veda, II. 9. 1. 1, 1-3. 

* S%ana takes arntprahhiishatah as an irregular desiderative 
participle. . Benfey explains it (from hliuBh) as der alle Gdtter 
schmiickenden;^’ the S.t. Petersburg Dictionary derives it from 
anv^rahhii, sich darbieten.” 




254 


RIG-VEDA SANHITI. 


4. Flow, Soma^ in a Ml stream, conquering for 
us all treasures, — drive our enemies away together. 

6. Preserve us from the reproach of every one 
who makes no offerings, who utters blame, — that we 
may he free. 

6. pour to us in a stream terrestrial and 

celestial riches, bring brilliant vigour. 

SikiA TI. (XZX.) 

The ^isU is Bikdtt, of the race of Anoibas ; the deity and metre 
as before. 

Varga xs. 1. The streams of this strong B<ma flow without 
effort into the filtering-cloth; purified, he excites 
praise.^ 

2. This hidu^ urged by the priests, and purified 
with a sound in the filter, utters a loud voice ^ (in 
the oblation). 

3. Pour upon us in a stream, Soma^ foe-subduing 
strength, associated with male offspring and desired 
by many. 

4. This purified Boma flows out in a stream to 
take its place in the pitchers. 

5. Indu^ they press thee forth by the stones, 
most sweet-flavoured and green-tinted, into the 
waters for Indra to drink. 

6. (Priests) express the most sweet-flavoured 
beautiful exhilarating Boma for Indra the thunderer, 
and for our invigoration. 

^ Or he utters a sound.’’ 

^ This is uncertain, as the commentary is here corrupt. 



SIXTH ASHTAKA — EIGHTH ADHTItA. 255 


Si5i:ta VII. (XXXI.) 

The RisM is ElHtJGANii Gotama ; the deity and metre as before. 

1. The benevolent juices being purified flow forth, Varga xxi. 
they confer intellectual wealth. 

2. Indu be (to us) the augmenter of the riches 
of heaven and earth, be the lord of food.^ 

3. For thee, Soma, the winds are gracious, for 
thee the rivers flow, they magnify thy greatness. 

4. Be well nourished, Soma', may vigour come 
to thee from all sides, be (the giver) of strength 
in battle. 

5. Tawny-tinted {Soma), the cows yield butter 
and milk inexhaustible for thee (set) on the highest 
summit. 

6. Indu, lord of beings, we desire the friendship 
of thee, the well-armed. 

StJKiA Vl'l^. (XXXII.) 

Tte jfJMj is S'rivA^'WA, of the race of Axbi ; the deity and ihetre 
as before. 

1. ^The Soma juices, diffusing exhilaration, rush 'Wga xxii. 
forth effused at the sacrifice for the sustenance of 

us abounding in oblations. 

2. ®And the fingers of Teita express this green- 
tinted Soma with the .stones for Ixdra’s drinking. 

‘ Sayana explains chetanam as prynapanmn^ Grassraann takes 
it as “ sichtbar, hell.” 

* Sama Veda, I. 5. 2. 5. 1 ; II. 1. 2. 21. 1. 

“ Sama Veda, II. 1. 2. 21. 3, 2. 



256 


BIG-TEDA SAKTHITl, 


3. ^And like a swan entering its own flock, the 
Soma excites the praise of all, — like a horse, it is 
bathed with milk. 

4. Beholding both worlds. Soma, thou hurriest, 
swift ^ as a deer, taking thy seat on the place of 
sacriflce. 

5. Praises commend thee (Soma) as a woman 
praises a dear lover ; (thou hastenest to the vessel) 
as a hero hastens to the welcome contest. 

6. Give to us who are afl3.uent (in oblations), and 
also to me, brilliant fame, wealth, intelligence, and 
glory.^ 


StJKTi. IX. (XXXIII.) 

The Bishi is Teita ; the deity and metre as before. 

Varga xsiii. 1. ^Tlie intelligent Soma juices rush along like 
waves of water, like buffaloes to the forests. 

2. ®The tawny-coloured bright juices hasten to 
the pitchers with a stream of ambrosia, they pour 
forth sustenance accompanied with cattle. 


* Sayana seems to explain, this “as a swan by its peculiar gait 
or voice excites the admiration of its flock as it enters it.’^ 

^ Sayana here takes “ taktah^'* as mixed with milk, etc.;'' 
but in IX. 69. 15. as swift." 

® Sayana explains iravas here as kirti, ''glory," but it may 
also mean ama^ " food." 

^ Sama Yeda, I. 5. 2. 5. 2; II. 1. 2. 19. 1 {myanU for na 
yanti). 

® Sama Yeda, II. L 2. 19. 2, 3. 



SIXTH ASHTAKA — EIGHTH ADHTITA. 267 

3. The libations effused proceed to Indea, to 
Yayh, to Yaetjna, to the Maeuts, to Yishnh. 

4. ^The priests utter the three sacred texts, tlie 
milch kine low (on beipg milked), the green-tinted 
Soma goes sounding (to the vessels). 

5. “The many sacred hymns, the mothers of the 
sacrifice, give praise, they purify (the Soma), the 
infant of heaven.^ 

6. ^From every side, Soina, pour upon us four 
oceans of riches, grant us thousands (of desires). 

StfKiA X. (XXXIY.) 

The RisJdj deity, and metre as before 

1. Indu^ when effused and expressed (by the Yarga xxi7. 
priests), flows in a stream to the filtering-cloth,^ 
breaking down strong places by its strength. 

2. The Soma effused proceeds to Ixdra, to Vayu, 
to Varota, to the Marijts, to Vishnu. 

3. They press the crushed Soma as it pours forth 
its juice between the effusing stones, they milk out 
its juice by their acts. 


^ Sama Yeda, I. 5. 2. 4. 5 ; IL 2, 2, 14. 1. The three sacred 
texts are th.e three Yedas. 

® Sama Yeda, II. 2. 2. 14. 2. Sayana explains Iralmith as 
'^uttered by the brahmans.” 

^ Sayana quotes a text, Soma was in the third world from 
hence, heaven.” 

^ Sama Yeda, IL 2. 2. 14. 3 (with miswatah for viswataJi), 

® Sayana explains tana by ^avitrayyi (cf. hymn 16, verse 8)^ 
it more probably means ‘‘ continuously.” 

YOL. Y, S 




258 


E.IG-VBD4. SAIiTHITi:. 


4. The exhilarating Soma is to be cleansed 
(for the sacrifice) of Teita, and for the drinking 
of Indea; the green-tinted (juice) is mixed with 
the ingredients.^ 

5. The sons of Peisni milk this Soma at the 
place of sacrifice, the most beautiful and grateful 
oblation (to the gods). 

G. Our sincere smooth-flowing praises approach 
him, and he uttering a sound welcomes the milch 
kine.® 

StlKiA. XI. (XXXV.) 

The Rklii is pEABHtJVAsxi, of the race of Akoiras ; the deity and 
metre as before. 

Varga XXV. 1. Poiu’ upon US, purifier, ample riches with that 
stream wherewith thou bestowest upon us light.® 

2. Indu, impeller of the waters, confounder of 
all (our foes), flow forth by thy power as the 
supporter of wealth to us. 

3. With thee, heroic (Soma), as our hero, may 
we overcome our enemies, pour upon us desirable 
(riches). 

4. IxDTJ, the bestower of food, the seer, sends 
food to the worshipper, showing his favour, ac- 
quainted with sacred rites and arms. 


^ i,e» the curds and milk. 

* Le, according to Sayana, ‘^our gratifying praises/^ prim- 
yitrlh sitdift, 

^ Yayd jyotir viddu mk. Sayana explains ji/otis as the 
sacriheo’* or ‘Mieaven,” 



SIXTH ASHTAKA — EIGHTH ADHTi.TA. 259 

5. We elotlie ^ with, praises that Soma who is the 
inspire!’ of praise, the purified, the shepherd of men.^ 

6. On the worship of whom all men fix their 
thoughts, — the lord of pious acts, the purified, the 
possessor of abundant wealth. 

SUETA XII. (XXXVI.) 

The RisM, deity, and metre as before. 

1. ^Pressed between the boards, (the Soma) has Varga xxvi. 
been let loose, like a chariot-horse, upon the strain- 
ing-cloth, — the courser steps out on the field.* 

2. Soma, bearer (of oblations), vigilant, devoted 
to the gods, fiow past the honev-dr opping -filter- 
cloth (into the vessel). 

3. Ancient purifier, illume for us the luminaries 
(of heaven), animate us for strength-bestowing 
sacrifice. 


^ This is an alternative explanation added in the commentary ; 
bnt curiously enough it is followed by the words, ^^Madhava, 
however, takes vdcham as a separate word and as a verb, and 
divides the line into two sentences.” He would explain it, 
address him with praises ; we cover (with milk, etc.) Soma who 
is the purified inspirer, the cow-keeper of men.” 

® Literally, ^Hhe herdsman of janast/a gopatim. 

® Sama Yeda, I. 6. 1. 1.4. 

* Say ana explains Icdrsliman as ‘-'the god-attracting battle-field 
called a sacrifice,” devdndm dharshanavati yajndhhjs sangrdme. 
The St. Petersburg Diet, takes it as the furrow drawn as the 
goal of a race;” and Sayana himself takes it as *^a piece of 
wood serving for a goal,” in his explanation of R. V. T. 116. 17. 
The true translation is undoubtedly ^^the courser steps out to 
the goal,” 



260 


MS-VEDA SANHITX. 


4. Beautified by the ministers of the rite, ex- 
pressed by their hands, (the Soma) flo-ws through 
the woollen filter. 

5. May that Soma bestow upon the donor (of the 
libation) all treasures, whether of heaven or earth 
or the firmament. 

G. Soma, lord of food, thou ascendest to the 
summit of the sky, desirous of horses, kine, and 
male progeny. _ ' 

SiJkta XIII. (XXXYII.; 

The Rishi is EiHtieAisrA, the metre and deity as before. 

1. ^ Soma, the showerer (of benefits), when effused 
for the drinking (of the gods), rushes to the filter, 
destroying the Edlcshasas, devoted to the gods. 

2. The all-beholding Soma, green-tinted, all- 
sustaining, rushes to the filtijr (and thence) crying 
aloud to the pitcher. 

o. (Fleet as) a horse, the pure Soma, the illumer 
of heaven,^ hastens, the destroyer of Rdkshasas, past 
the woollen ficece. 

4. The pTire Sonm upon the high place (of the 
sacrifice) of Tkita, attended by its kindred rays, 
has lighted up the Sun. 


* Sama Ycda, II. 5. 2. 7. 1-6. 

“ Sayana explains rocliand as rochahahj but this is very un- 
likely. The true interpretation is probably (Fleet as) a horse, 
the pure Soma^ the destroyer of rdJeshasas^ hastens towards the 
light of heaven through the woollen fleece.” 



SIXTH ASHTAKA — EIGHTH ADHYITA. 261 

5. The slayer of Ybitea, the showerer of benefits, 
the giver of wealth, the invincible, the effused So7na 
proceeds (to the pitcher) as (a horse) to battle. 

6. The divine Soma, when effused by the priest, 
hastens in his might ^ to the pitchers for Indea. 

SlJKTA XIV. (XXXVIII.) 

RisJliy deity, and metre as before. 

1. ®This Soma, the showerer of benefits, the 
chariot,® dashes through the woollen fleece, bearing 
(to the worshipper) thousandfold food. 

2. The fingers of Teita effuse by the stones this 
green-tinted juice for Indea’s drinking. 

3. The ten fingers,^ eager in the work, express 
that {Soma), and by them it is purified for the ex- 
hilaration (of Indea). 

4. That Soma sits down amongst human beings 
like a falcon, hastening as a gallant to his mistress. 

5. That exhilarating juice beholds all, — Inclu, 
the child of heaven, that percolates through the 
fleece. 


^ The Sama Yeda reads mafihayan for manhand. Sayan a takes 
the latter as malidn, I haye rendered it by maJiathvena as 
Sayana does in IV. 17. 1. The St. Petersburg Piet, explains it 
as an adverb, gern, leicht, bald, prompte.’’ 

® Sama Veda, IL 5. 2. 4. 1, 2, 4-6, 3. 

® Sayana gives the etymology of rathah as rahhana-swahhdmh 
= swift.” 

^ Harit is given in the Miglu II. 5. as a synonym of angiili, 
^^a finger.” Sayana explains it "etymologically as harajia-siva- 
hhdva^ grasping.” Penfey takes it as “ der goldberingte.” 



262 


RIG-TEDA SANHlTl. 


G. That green-tinted, all-sustaining {Soma), when 
effused for the drinking (of the gods), rashes crying 
aloud to its beloved place. 


StJKTA XV. (XXXIX.) 

The Rishi is EiiiUAraATi, of the family of Angieas ; the deity 
and metre as before. 

Varga XXIX. 1. ' Great-minded Soar a, go swift with thy body 
that is most dear (to the gods), saying, “ Where are 
the gods?” 

2. Sanctifying the unconsecrated (worshipper) 
bringing food for the offerer, pour down rain from 
heaven. 

3. (The Soma) when effused enters the filter with 
force, giving forth light, beholding and illuminating 
(all things). 

4. This {Soma), who light of movement (mounts) 
to heaven, flows through the Alter in a stream of 
water. 

5. The effused {Soma) honouring (the gods), 
whether he is fiir off or jiigh, is poured out (as) 
madhu for Indba. 

6. The united (worshippers) praise (him), they 
squeeze (him) forth green-tinted with the stones; 
sit down (0 gods) at the place of sacrifice. 


' Sdma Veda, II. 3. 1.4. 1-6, with hrwan for Iramn in verse 
1 and other alterations. 

’ Or “(place).” 



SIXTH ASHIAKA — EIGHTH ADHYIYA. 263 


SfeTA XYI. (XL.) 

J^ishi, deity, and metre as before. 

1. *Tlie pure all-seeing (Soma) has overcome all Varga xxx. 
enemies; (the -worshippers) grace the sage (Soma) 

with their praises. 

2. ^The tawny-hued showerer (of benefits) when 
effused ascends to his place ; he goes to Indka : he 
dwells in the fixed abode (of heaven). 

3. ®0 Lstdu, 0 Soma, quickly pour upon us from 
all quarters vast and infinite riches. 

4. O purified Soma, 0 Indh, bring all sorts of 
wealth, bestow unlimited food. 

5. 0 Soma, being purified, bring us thy wor- 
shippers wealth with male offspring, recompense 
the praises of him who glorifies thee. 

6. Indu, Soma, being purified, bring us wealth 
from both worlds; Indu, showerer (of benefits), 

(bring us) glorious (wealth). 

St-KiA XVII. (XLI.) 

The Mi$M is MEDHyiTixni, son of Kanwa ; the deity and metre 
as betore. 

1. * (Praise the ^ojKa-juiees) which descend like Varga xxxi. 


^ Sama Yeda, I. 6. 1. 1. 2, and II. 3. 1. 12. 1. 

“ Sama Yeda, II. 3. 1. 12. 2, with su^am for and sidalu 
for sidati, 

® Sama Yeda, II. 3. 1. 12. 3-- 

^ The whole of this hymn occurs with variations in Sama Yeda, 
II. 3. 1. 3. 1-6. 



264 


EIG-VEDA SANHItI. 


streams of water, swift, brilliant, rapid, driving off 
the black-skinned (^RdJcsliasa)} 

2. We praise the auspicious Somah imprisonment 
(of the Ralcshasas) and hostile, (intent against them),^ 
whilst we triumph over the enemy who performs no 
rites. 

3. The sound of the purified, powerful Soma is 
heard like that of rain; (his) lightnings move in 
the sky. 

4. When effused, Indu, pour forth much food 
with cows, gold, horses, and strength. 

5. Plow, all-seeing (Soma), fill the vast heaven 
and earth, as the sun. (fills) the days with his 
beams. 

6. Plow round us. Soma, on all sides in a bliss- 
bestowing stream, like a river down a steep place.^ 

StjKTA XVIII. (XLII.) ■ 

RisM, deity, and meti-e as before. 

Vaisja 1. The green-tinted (Soma) generating the lumi- 

XXXII. . \ / Kj a 

naries of heaven, generating the sun in the firma- 
ment, clothing himself* with the descending 
waters — 


^ Literally, the black skin;’' or ‘Hhe black cover” (i.e. the 
darkness). The Eakshasas are perhaps the personification of 
darkness, especially the darkness of the night. 

^ Sayaiia’s meaning is not quite clear; he gives no force to ah\ 
® Or ‘‘ as the earth (is surrounded) with water.” 

* Or ** the earth.” 



SIXTH ASHTXKA — EIGHTH ADHYIYA. 2G5 

2. ^ — He with ancient praise when effused flows 
in a stream, a god for the gods. 

8. The Soma juices of unbounded vigour flow 
for the increasing, rapid- acquisition of food. 

4. ^Milking forth the ancient fluid, the SoiXA is 
poured into the filter and crying out generates the 
gods.® 

5. Soma being purified hastens towards all de- 
sirable (wealth), towards the gods who favour the 
sacrifice. 

6. SowA, being effused pour down upon us 
(wealth) consisting of kine, male offspring, horses 
and strength, and abundant food. 


SUKTA XIX. (XlIII.) 

RisTiif deity, and metre as before. 

1. We invest with praises that Soma who, 
beloved, is cleansed like a horse with milk^ for 
the exhilaration (of the gods). 

2. This Indit all our praises desiring protection, 
beautify (now) as of old for Ihdea to drink. 

3. Pure flows the beloved Soma, beautified by 
the praises of the sage Medhyatithi. 


^ Sama Yeda, II. 1. 2, 17. 2, last part different. 

^ Sama V'eda, 11. 1. 2. 17. 3. 

^ S%ana explains this as meaning that where the Soma is 
poured forth the gods are continually present. 

4 Or with the msatimri water.” 


Yar^a 

XXXIII. 



266 


RIG-VEDA SANHiTA. 


4. Purified Soma, grant us auspicious wealth 
with infinite splendour, 0 Irou. 

6. Indu, like a horse rushing into battle, sounds 
in the sieve, when he flows through, beloved of the 
gods. 

6. Plow for the acquisition of food, for the 
prosperity of the sage who praiseth thee ; 0 Soma, 
grant (me) excellent male offspring. 


ASHTAEA VII. 

ADHYA'YA I. 

MANDALA IX. Continxjed. 
ANUVAXA II. CoxTiNUED. 

StfKTA XX. (XLIY.) 

The Rishi is AtIsta, of the family of Astgikas ; the deity is Soma 
PatahXita, and the metro Qdyatr’i. 

Varga I. 1. thou advaucest to give us abundant 

wealth; Atasta hearing thy waves (goeth) towards 
the gods (to sacrifice). 

2. The sage Soma gratified by the praise of the 
pious (worshipper) prepared for the sacrifice is sent 
in a stream at a distance (from the filter). 

3. This vigilant Soma effused for the gods ap- 
proaches, all-beholding he goes to the filter. 


^ Sama Yeda^ I. 6. 1. 2. 13. 



SBTBNTH ASHTAKA — ^FIEST ADHTItA. 267 

4. Flow for US food-desiring, making (our) sacrifice 
auspicious; (0 Soma, whom) the priest with the 
sacr-ed grass adores. 

5. May Soma who is pressed forth by the seers 
for Bhaga and Vatu, ever prospering, grant us 
(wealth placed) amongst the gods. 

6. Eeceiver of sacrifices, knower of (pious) paths, 
grant us this day abundant food and strength for 
the acquisition of wealth. 


SiJKTi. XXI. (XLV.) 

MisM, deity, and metre as before. 

1. Indu, do thou the beholder of men flow Vargaii. 
pleasantly ^ for the banquet of the gods, for Ikdea’s 
drinking and exhilaration. 

2. Approach the ofiB.ce of messenger for us : thou 
(who) art drunk for Indea, (pour) on the gods 
wealth for (us their) friends. 

3. And we adorn thee, the purple-tinted, with 
milk and curds for the purpose of exhilaration, 
open the doors for our riches. 

4. Indu passes the filter as a horse in going 
passes the shaft (of the chariot); he proceeds to 
the midst of the gods. 


' Sayana sometimes explains ]^am as suhham yatha hhavati 
tathd^ sometimes as a particle meaning n'otMng, inserted merely 
metri gratia* 



268 


BIG-VEDA SANHITi. 


5. His friends praise Iron sporting in the water 
and passing through the fleece ; their hymns glorify 
him. 

6. Flow, Indtj, with that stream wherewith when 
drunk thou bestowest much vigour on thy dis- 
cerning worshipper. 


SfeA XXII. (XLVI.) 

Eishij deity, and metre as before. 

Vaigain. 1. Begotten by the stones^ the flowing (Soma- 
juices) are effused for the banquet of the gods like 
active horses. 

2. The ;S'o?j?a-juices pressed (at the sacrifice) 
adorned like a bride who hath a father flow to 
Tatu. 

3. These brilliant >S(9««a-juices, bestowing pleasant 
food, expressed into the vessel, gratify Indea with 
the ceremonies. 

4. Dexterous (priests) hasten (to me), take with 
the ladle the pure (Soma), mix the exhilarating 
(Soma) with milk and curds. 

5. Soma, conqueror of wealth, who knowest the 
way (to fulfil my desires), flow forth the bestower 
of vast wealth upon us. 

6. The ten fingers purify this purifiable pure- 
flowing exhilarating juice for Indea. 


^ Or growing on the mountain slopes.’* 



SEVENTH ASHTAKA-ttFIEST ADHYjtVA. 269 


SiJeta XXIII. (XLVII.) 

The Rishi is Kavi, the son of Bheigtt ; the deity and metre as 
• before- 

1. ^By this sacred solemnity the Soma is magni- 
fied before the mighty (gods): exulting he moves 
like a bull.® 

2. They publish ® his exploits, his acts of Dasyu- 
crushing: resolute he acquits the debts fof the 
worshipper). 

3. When the praise of Indea is recited, then 
the juice dear to him, vigorous as a thunderbolt, 
gives us unlimited wealth. 

4. When the sage Soma is cleansed by the fingers, 
he of his own aooord desires wealth for tlie pious 
worshipper in (Indea), the granter of wishes.^ 

5. Thou desirest to give’ wealth to those who 
conquer in combat as (men offer fodder) to horses 
in battle. 


^ SamaYeda, I. 6. 1. 2. 11, with variations. 

^ Or “roars like a bull’’ {i,e. on the sounding holes), Sama 
Yeda. 

® The commentary is defective here. Ludwig translates chetanU 
“ are conspicuous.” 

* Sayana explains vidkartan as xxdhdiarindi'e and adds indrem 
dhamni idj^ayitum ichchhati^ “ he desires to cause Indra to give 
wealth.” It is more probably the infinitive. 

* Ludwig takes sisJidsatuh as the 3rd dual, “They two desire 
wealth,” and the last part of the verse as “ thou art on the side 
of the successful in battle.” Grassmann follows Sayana. 


Varga IV. 



270 


BIQ-VEDA SABHITI. 


StfETA XXIT. (XLTIII.) 

Rishi, deity, and metre before. 

TargaT. 1. ^By sacred rites we solicit (wealth) of thee, 
auspicious bearing wealth ahiding in the regions 
of the vast heaven — 

2. The overthrower of the resolute (foe), the 
praiseworthy, to whom, many solemn observances 
are addressed, the exhilarator, the destroyer of a 
hundred cities (of the Asuras). 

3. 0 (Soma), doer of good deeds, the unwearied 
hawk^ brought thee, king over riches, from this 
heaven. 

4. The bird brought thee the showerer of water 
the protector of the sacrifice, the common property 
of every god. 

5. The contempiator of all, the granter of desires, 
putting forth his energy obtains superior greatness. 

SfeA XXV. (XLIX.) 

Rwhi, deity, and metre as before. 

Varga VI. 1 . Pour dowu upon US a shower from heaven, a 
stream of waters, wholesome and abundant food. 

2. Flow in such a stream that the cattle belong- 
\ ing to the (enemy’s) nation may come here to our 

dwelling. 

3. Thou who art most dear to the gods at sacri- 


> Sama Veda, II. 2. 2. 3. 1. 
* S^yana refers to lY. 26. 7. 



SETESTH ASHTAZA — ^FIRST ADHTITA. 271 

fices, shower down water in a stream, pour tJiy rain 
upon us. 

4. Do thou for our sustenance hasten to the 
woollen filter with thy -stream ; let the gods hear 
thy sound. 

5. The purifier (the Soma) flows forth destroying 
the RdkshasaSj flashing out brilliance as of old. 

StiKTA XXVI. (L.) ^ V 

The is Ijchaihxa, of the family of Anoieas; the deity and 
metre as before. 

1. ^Forth flow thy mighty (streams), like the roar Varga vii. 
(issuing) from the ocean wave : emit thy sound like 

that of a (rushing) arrow.^ 

2. At thy birth the three voices® of the wor- 
shipper are uttered when thou goest to the summit 
jf the fleece. 

3. (The priests) effuse with the stones into the 
fleece the beloved green-tinted purifying honey- 
dropping {Soma). 

4. Most exhilarating sage (Soma), flow in a stream 
to the filter to sit on Indra’s lap.^ 


* The whole of this hymn occurs in the Sdma Veda (II. 5. 1. 

5. 1-5). 

* Or a reed (or other musical instrument). 

® The Eich Yajush and Sama hymns. 

* Sayana adds that although this verse was analysed in the 
previous Adhydya (see Sukta 25, verse 6), it is explained once “ 
more for fear dull-witted scholars have forgotten it. 


272 


BIG-V£DA sanhitI. 


5. Most exhilarating Indu, being anointed with 
the unguents of milk and curds, flow forth for 
Indea’s drinking. 

Stki.. XXVII. (LI.) 

Rishi^ deity, and metre as before. 

Varga VIII. 1. ^ Adhwaryu, pour upon the filter the Soma 
that has been expressed with the stones, purify it 
for Indea’s drinking. 

2. ^[Adhwaryus\ effuse the most sweet-flavoured 
Soma, the best ambrosia of heaven for Iitoea, the 
wielder of the thunderbolt. 

3. ®lOT)tr, the gods and the Maruts partake of 
thy sweet purif 3 ring beverage. 

4. For thou, Soma, being effused, approaehest 
the worshipper for speedy exhilaration and pro- 
tection. 

5. Hasten, sagacious (Soma), when thou art 
effused, to the filter in a stream : bestow upon us 
food and fame. 


SfeiA XXVIII. (LII.) 

RisM, deity, and metre as before. 

Varga IX. 1. ^May the glittering (Soma), the acquirer of 


^ Sama Teda, I. 6. 1. 2. 3, and II. 5. 1. 11. 1. Tajusb xx. 31. 
According to Mahidhara it is Brahma who gives this direction to 
the Adhwaryu. 

* Sama Yeda, II. 5. 1. 11. 3. 

Sama Teda, II, 5. 1. 11. 2. 

^ Sama Yeda, I. 6. 1. 1. 10, reading for swim for smdno (qu. 
metri gratia ?) 



SEVENTH ASHTAKA. — FIEST ABHYITA. 273 

wealth, bestow upon us strength together with food ; 
hasten when effused to the filter. 

2. Thy juice dear (to the gods), flowing in a 
thousand streams, proceeds by ancient paths to the 
fleecy filter, 

3. (Soma), send (us) him who is like a pot;^ Indu, 
send us now wealth ; swift-flowing (Soma), send 
it with blows (of the stones). 

4. Indtj, the invoked of many, overthrow the 
strength of those people which, challenges us. 

5. Indu, do thou who art the distributor of 
iches, pour forth for our protection a hundred or 

thousand of thy pure (streams). 

StjKTA XXIX. (LIII.) 

The EisM is AtatsIua, of the race of Xa^tapa. 

1. \8oma) armed with the stones,® thy powerful Varga x. 
(streams) rise up scattering the RdJcshasas', drive 
away those who are our adversaries. 

2. (Thou art) by this strength the discomfiter (of 
foes): I praise thee with a fearless heart for the 
sake of (our) line of chariots ranged (against the 
foe) and for the sake of wealth. 


^ M. M. edition lias purnodanah (qu. misprint for purnndahahj 
full-bellied: compare ** pot-bellied”). Wilson’s MS. hoApiirne 
dine 

® This hymn occurs Sama Yeda, II. 8. 8. 2. 1-4. 

® Sayana explains adrivai as referring to the stones used for 
crushing the Soma. 

TOL. T. T 



274 


BIChVBDA SANHITl. 


3. The prowess of thee (Soma) as thou art poured 
forth is irresistible against the malignant {Rakshasa)'. 
destroy him who defies thee to battle. 

4. (The priests) plunge Indu, honey-dropping, 
green-tinted, vigorous, exhilarating, into the waters 
for IroitA. 

StjKTA XXX. (LIV.) 

Mishi, deity, and metre as before. 

Targaxi. 1. Towards Soma’s ancient body the seers milk 
the flashing fluid, the sage who grants a thousand 
boons. 

2. Se like the sun is the supervisor (of all acts): 
he hastens to the lakes, ^ he unites with the seven 
down-descending rivers from heaven. 

3. The purified Soma, like the divine sun, abides 
above all regions. 

4. Purified Iron, who art devoted to Indea, pour 
down for our sacrifice food with milk and curds. 

StJKTA XXXI. (LV.) 

Rtsluf deity, and metre as before, 

Varga XII. ®SoMA, pour forth (iu a stream of) food, 

abundant oft-collected (juice), and all good things. 

2. Indu, since the praise of thee as food, since 
thy birth (has appeared), sit down upon the grass 
that pleases (thee). 

‘ Sdyana explains this as thirty uldha pdtras (vessels or liba- 
tions offered during the recitation of the uWia) or thirty days 
and nights. 

^ This hymn occurs Sdma Yeda, II. 3. 2. 5. 



SEVENTH ASHTAKA — KESX ABHTXTA. 276 

3. And Soma, do thou wno art the giver of cattle, 
the giver of horses, flow to us in (a stream of) food 
as the days quickly pass.^ 

4, Flow forth, 0 conqueror of thousands, who 
conquers and is not conquered, and attacking slays 
his foe. 

SfeA-XXXII. (LVI.) 

Ruhiy deity, and metre as before. 

1. The swift devoted to the gods destroying Vupt. xni. 
the RdJcshasas in the filter bestows abundant food 

(on us). 

2. When the hundred rite*loving streams (of 
the Soma) obtain the friendship of Indea, then the 
Soma brings us food.^ 

3. The ten fingers commend thee, Soma, as a 
maiden her lover, thou art cleansed in order to 
bestow (wealth on us) 

4. Do thou, Indu, who art sweet-flavoured flow 
for Indea and Tishnu, preserve the worshippers 
thy praisers from sin. 

StJKiA XXXIII. (LVII.) 

RisM, deity, and metre as before* 

1. ®Thy unconnected streams advance towards va^ Xiv, 
infinite food (for-^s) like the showers from heaven. 

^ This seems to be an instrumental absolute, but Sayana ex- 
plains it ^^by reason (or by means) of the days quickly passing?^ 

® So Sayana. The proper order is of course, ^'whea Soma 
brings us food, his hundred rite-loving streams obtain Indra^s 
friendship.^^ 

^ This hymn occui's in 8ama Yeda, II. 8, 3. 13. 1 - 4 . 



276 RIG-YEDA SAiraiTl. 

2. The green-tinted Soma contemplating all the 
holy acts that are pleasing to the gods rushes (to 
the sacrifice) brandishing his weapons (against the 
Rdlcshasas). 

3. He, the object of pious observances, cleansed 
by the priests, fearless ^ as a king, sits on the waters 
like a hawk. 

4. Inbu, when thou art purified, bring us all the 
treasures that are in heaven and upon earth. 

SlJKTA XXXIV. (LVIII.) 

Rishif deity, and metre as before. 

Varga XV. 1. ^He the delighter (of the gods) flows rescuing 

(his worshippers from sin); the stream of the 
effused beverage (flows); he the delighter (of the 
gods) flows rescuing (his worshippers from sin). 

2. The bi’illiant (stream), the bestower of riches, 
knows how to protect the worshipper : he the 
delighter (of the gods) flows rescuing (his wor- 
shippers from sin). 

3. "VYc have received thousands from Dhwasra 
and PuRtJSHAX-Ti^: he the delighter (of the gods) 
flows rescuing (his worshippers from sin). 


’ The St. Petersburg Diet, conjectures ibhe for ihho, “ like a 
king amongst his retinue.” 

* The whole hymn occurs Silma Yeda, II. 4. 1. 5. 1~4', and 
the first line also, thid. I. 6. 1. 2. 4. 

’ Two kings who conferred great wealth on Tamnta and Puru- 
milha^ two rishis of the family of Vidaclasiva. See p. xxxiii of 
Max Miillcr’s llig-vcda, vol. v. 



SETENTH ASHTAKA — EIEST AEHYIyA. 277 

4. We have received from those two three hundred 
thousand^ garments: he the delighter (of the gods) 
flows rescuing (his worshippers from sin). 

StJKTA XXXV. (LIX.) 

RisMj ieiij, and metre as before* 

1. Flow, SojiA, conqueror of cattle, of horses, ofvarjaivi. 
all things, of desirable wealth; bring us riches 

with male offspring. 

2. Flow with waters and with filaments,^ flow 
with herbs, flow with the stones. 

3. Soma, do thou who art the purifier, the sage, 
overcome all hindrances; sit down on the sacred 
grass. 

4. 0 purifying Soma, grant all boons; as soon 
as thou art born thou art great; Indu, thou over- 
comest all (foes). 

StjKTA XXXVI. (LX.) vi^ 

RisM and deity as before* Third verse JPuraiishnik, the rest 

Gdyatri, 

1. Hymn with a Gdyatri hymn Indu the purifier, Varga xvir. 
the all-beholding, the thousand-eyed. 

2. Thee, the thousand-eyed, and the supporter 
of thousands, they make to flow through the filter. 


* Or rather “thirty robes and thousands” (of. verse 3). 
Sayana’s interpretation neglects the e/w, and besides trimsatmli 
mhasrdtd -would mean “ thirty thousand.” 

“ addlhyalf is properly n. sing. “ inviolable.” 




278 


EIO-VEDA SANHECl. 


3. The purifier trickles through the hairs of the 
filter ; he hastens to the pitchers, entering Indea’s 
heart. 

4. All-heholding SoJfA, flo'w pleasantly for Iitoea’s 
gratification ; bring (us) food "with male offspring. 


ANUVA'KA III. 

ADHTAYA I. Continued. 

StfKTA I. (LXI.) * 

The Rishi is AMAHfru, of the family of Angiras ; the metre is 
G&yatr'f, deity as before. 

Varga XVIII. 1. ^Flow, Ikdtt, for (Indea’s) food ^ with that 
(juice) of thine which in battles overthrew ninety 
and nine (cities of the foe). 

2. (Which overturned) the cities in a moment, 
and for the sake of the devout Divodasa (subdued) 
Sambaea, and then that Tuevasa and Yadu. 

3. Indtj, conqueror of horses, shower forth horses 
with cattle and gold and unbounded food. 

4. ^We solicit thy friendship as thou droppest 
flowing over the filter. 


' Terse 1 occurs Sama Yeda, I. 6. 1. L 9, and verses 1 to 3, 
ihU. 11. 5. 1. 6. 1-3. 

^ Saya^a, in order to avoid making yah refer to the feminine 
viti (~ •oiiya\ takes xMi as dative and ayd as masculine, supplying 
rasem, Ayd vHi should, however, be construed with that food.’’ 

® Yerses 4 to 6 occur Sama Yeda, II. 2. 1. 5. 1-3. 



SEYENTH ASHTAKA—PIEST ADHTItA. 279 

5. Delight us, Soma, with those thy undulations 
which flow over the filter in a stream. 

6. Soma, who art lord over all, the purifier, Varga xix. 

bring us riches and food with male offspring. ’• 

7. ^The ten fingers cleanse this Soma, whose 
parents are the rivers; he is associated with the 
Adityas. 

8. When effused he proceeds to the filter, with 
Indea and Yatu, and with the sun’s rays. 

9. Do thou who art sweet-flavoured and beautiful 
flow (at) our (sacrifice) for Bhaga, Yatu, PtJshan, 

Mitra, and Yaeuna. 

10. ^The birth of thy juice is on high : the earth 
has received (thy) intense happiness and abundant 
food, though (these) exist (naturally) in heaven.® 

11. ^By this (Soma) obtaining and desiring tovargaxx. 
enjoy all the good things that belong to men we 

enjoy (them). 

12. thou who art the possessor of wealth flow 


^ Yerses 7 to 9 occur Sama Yeda, II. 4. 1. 13. 1-3. 

Sama Veda, I. 5. 2. 4.1, and II. 1. 1. 8. 1; Yajush, XXYIJ6. 

^ This seems to he the meaning of Sayana’s apt clia dyutohe 
vidijarndnaifi sioatas. The pada text, which Sayana follows, 
takes hJiumyd as two words = hJikmih d, the visarga being elided 
in the SailiMta text. 

* Sama Yeda, II. 1. 1. 8. 3 ; Yajiish^ XXYI. 18. Mahidhara 
takes ena as etzam, ** all these good things^*’ and explains aryah 
as somah. 

5 Sama Yeda, II. 1. 1. 8. 2 ; Yajur Yeda, XXYI. 2L 



280 


Eiet-VEDA SAJfHiTl. 


for US for tlie adorable Indra for Vaeuna, and the 
Maeuts. 

13. ^The gods approach Indu, (who is) com- 
pletely generated, sent forth by the waters, the 
demolisher (of foes), adorned with milk and curds. 

14. ^May our praises foster him who wins the 
heart of Indea, as cows who have young ones 
(foster) their calf. 

15. ®SoMA, pour prosperity upon our cattle, milk 
forth (for us) nutritious food; augment the laudable 
water. 

Varga XXI. 16. ‘The pure (Soma) has generated in heaven the 

great Vaiswdnara light* like the wonderful thunder. 

17. Bright shining Soma, the juice of thee when 
thou flowest enters the woollen filter, exhilarating, 
free from evil. 

18. Purified Soma, thy juice as it increases shines 
bright; it (makes) a pervading universal light to 
be seen. 

19. Plow forth with that juice of thine which 
is exhilarating, the best, gratifying the gods, the 
slayer of Bdkshasas. 


1 Sama Veda, I. 6. 1. 1. 1 ; 11. 1. 2. 18. 2, and II. 5. 2. 20. 1. 
® Sama Veda, II. 5. 2. 20. 2. 

® Ibid. II. 5. 2. 20. 3. 

‘ Verses 16-18 occur Sama Veda, II. 3. 1. 2. 1-3, and verse 
16 also at I. 5. 2. 5. 8. 

® i.e. Agni, the son of Viiwdnara ; hymns 79 and 80 of the 
tenth Ma^d^la are attributed to him as the rishi. 



SEVENTH ASHTAKA — FIRST ADHyIya, 281 

20. ^Thou art the slayer of the hostile Vritea, 
the enjoyer of battle day by day, the giver of kiue 
and the giver of horses. 

21. ^Be now resplendent, mixed with the sup- vargaxxii 
porting (products of the) milch kine, alighting like 

a falcon on thy place. 

22. ®Flow thou who didst help Indea to slay 
the Vritea, who obstructed the great waters. 

23. May we, possessed of excellent male off- 
spring, conquer the wealth (of our enemies), 0 
Soma, the sprinkler; being purified, accept our 
praises. 

24. Protected by thee, through thy protection 
may we be victorious, slaying (our enemies); be 
vigilant, Soma, at our sacrifices. 

26. ^The Soma flows, slaying the malignant, 
slaying the withholders (of wealth), proceeding 
to Indea’s consecrated (station). 

26. “Bring us, purifier, much wealth: conquer v^ga xxiii 
our foes; grant us, Indit, fame and male off- 
spring. 

27. A hundred foes harm thee, not purposing 


' Verses 20 and 21 occur Sama Veda, II. 2. 1. 15. 2 and 3. 

® SitpatthahM^ is only explained by Saya^a as iohhano^asthd- 
ihi^, “ having a beautiful lap,” i.e. affording a secure seat. 

* Sanaa Veda, I. 6. 1. 1. 8. 

* Sama Veda, I. 6. 1. 2. 14, and II. 5. 1. 7. 1, with agaghnan 
pavato in the latter passage. 

‘ Verses 26 and 27 occur Sama Veda, II. 5. 1. 7. 2 and 3. 



282 


EIQ-TEDA SANHITI. 


TargaXXIV. 


to give vealth when being purified thou art bene- 
volently inclined.’ 

28. ®Thou, Indxt, when effused, the showerer 
(of benefits), make us celebrated amongst men: slay 
all our enemies. 

29. (Enjoying) the friendship of thee here and thy 
excellent food, Indtt, may we overcome our assailants. 

30. ^With thy weapons which are formidable and 
sharp for slaying (the foe), defend us from the scorn 
(of our enemies). 

StTKTA 11. (LXII.) 

The Rishi is Jamadagiti, of the race of BHEiGtr ; the deity and 
metre as before. 

1. ■‘These rapid Soma juices have been directed 
through the filter (to obtain) all good things — 

2. Powerful, repelling many evils, bestowing 
happiness and riches upon our sons and horses. 


^ MahJiasyase is here explained as asmabhymli dhanam datum 
icJichhasL Gf. IX. 20. 7, where Say ana explains mahhah as 
ddnam*, and IX. 64. 26, where ho explains maklimyuvmn as 
dhanaJcdmdm. In 101. 5, malchasyate is explained as stutihMh 
piijd^n icJichhatL Sayana’s general explanation of mahhah is 
either yajnam or dhanam (or ddnam). In both cases the original 
root wonldbeMAGH, ^^great.^’ The meanings ‘‘fight,’' “strire,” 
etc., are foreign to Sdyana, being deriyed from a comparison of 
fia'x&ofiaiy macto, etc. 

* Sama Teda, 1. 5. 2. 5. 3, and II. 2. 1. 2. 1. 

* Sama Veda, II. 2. 1. 2. 3. 

* Verses 1 to 3 occur Sama Veda, II. 2. 2. 1. 1-3, with slight 
yaiiations. 



SEYEOTH ASHTAKA — EIEST ADBCTXtA. 283 

3. They.adyanee towards our fair praise, granting 
to (us and) our cattle sustaining^ wealth and food. 

4. ^The mountain-born Soma flows for exhilara- 
tion, mighty in the ( VasaUvaH) waters : he alights 
like a falcon on his own place. 

5. The cattle sweeten with tlieir milk the beauti- 
ful food that is asked for by the gods ; the Sovia 
when effused by the priests is cleansed in the water. 

6. Then the ministering priests in the assembly Varga xxv. 
beautify the juice of the exhilarating (^owa) like 

a horse, for the sake of immortality. 

7. ®Sit down, lunij, on the filter with those 
streams the shedders of sweet (juice), which are 
let fall for our protection. 

8. Passing obli<iuely through the sheep’s hairs, 
hasten for Iotjea’s drinking, sitting in thy place 
in the wooden vessels. 

9. luDU, who art most sweet-flavoured, the be- 
stower of riches, drop for the Angirasas butter and 
milk. 

10. ^This all-seeing Pavamdna Soma deposited 
(in the vessels), sending forth abundant (food), the 
product of the waters, is known (by all). 


* Sayana explains garntfataiu as yad asman tamyaehcJikati, “that 
whicli supports us.^’ 

® Yerses 4 to 6 occur Sama Yeda, II. 3. 2. 16, 1-3; Terse 4 
also I. 5. 2. 47. 

’ Verses 7 to 9 occur "Bama Yeda, II. 3. 2. 6. 1-3, with 
yariations. 

‘ Sdma Yeda, I. 6. 1. 2. 12. 



Varga XXYI. 


Yaiga XXVII. 


284 EIG-YEDA SANHiri 

11- This Pavamdm Soim, the sprinliler (of 
benefits), engaged in sprinkling, the destroyer of 
the Rdkshasas, bestovrs riches upon the donor (of 
the oblation). 

12. Pour forth thousand-fold wealth, together 
with cattle and horses, delighthig many, desired 
by many. 

13. This [Soma) the many-hymned, having wise 
designs,^ being cleansed by the priests, is sprinkled 
forth. 

14. Offering thousand-fold protection, having 
hundred-fold wealth, the measurer of the world, 
the sage, the exhilarating [Soma) flows for Indra.- 

15. Generated and praised by song Indtt at this 
sacrifice is deposited in his place for Indra, like 
a bird on its nest. 

16. The pure Soma effused by the priests rushes 
forth as if to battle, to alight vigorously upon the 
ladles. 

17. They attach him by seven ceremonies to the 
three-backed three-benched chariot of the JRishis to 
go to the gods.^ 


^ Say ana’s usual explanation oikavikratuhy nnmQljIardntaprajnai 
hrdntaharmo vd^ possessing wisdom or possessing sacred rites,” 
would seem to lie an explanation of each, half of the word in 
turn: but he sometimes explains havih alone by hrdntah (IX. 
64 . 30 ). 

* The backs are the three oblations, the benches are the three 
Vedas, and the ceremonies are the seven hymns (chhandas). 



SETENXH ASHTAKA — FIRST ADHTXYA. 285 


18. Effusers of the Soma, urge forward that 
wealth-bestowing rapid vigorous steed to go to the 
battle. 

19. * Entering when effused into the pitcher, 
bringing us all success like a hero he stands 
amongst the cattle.^ 

20. The devout priests milk forth thy sweet juice, 
Indtt, for the gods for the purpose of exhilaration. 

21. Pour upon the filter for us for the sake of 
the gods the most sweet-flavoured Soma, most 
audible to the gods. 

22. ® These lauded Soma juices are let flow for 
the sake of abundant food in a stream of the 
most exhilarating (juice). 

23. Being purified thou hastenest to the treasures 
of the kine to enjoy (them); flow forth thou who 
grantest food. 

24. And hasten for us towards^ all widely re- 
nowned food with cattle, being hymned by Jamadagki. 

25. Soma, who art most excellent, flow with 
thy marvellous protections towards our praises, 
towards all hymns (of praise). 

^ Sama Veda, I. 6. 1. 1. 3. The end reads differentlv, Indur 
Indr&ya dhiyate. 

® As a hero resolutely stands amongst the enemy’s cattle, so 
the Soma resolutely stands amongst the sacrifices. 

’ Sama Veda, II, 4. 1.6. 1, with iavase for sravase. 

‘ i.e. grant us. 

* Verses 25-27 occur Sama Veda, II. 2. 1. 1. i-3, withnfsW- 
'/iar»hme for viSwamyaya inverse 26. 




286 


BIS- VEDA sAjmrrl. 


Varga xxix. 26. Agitator of all, do thou who art the most 
excellent, raising thy voice, pour forth the waters 
of the firmament. 

27. 0 sage (Soma) in thy- might do these worlds 
stand ; to thee the rivers hasten.^ 

28. Thy unconnected streams descend like the 
rain from heaven upon the white outspread (fleece), 

29. Purify for Indba the fierce Indtj, the means 
of strength, the lord (of wealth), the giver of riches. 

30. The truthful seer, Pavamdna Soma, sits down 
upon the filter, giving great energy to the wor- 
shipper. 


sfeA ni. (Lxm.) 

The is NiuHExm, of the race of XiixAPA ; the deity and 
metre as before. 

Varga xxA. 1. ®Pour (upon us), SoMA, thousand-fold wealth, 
with excellent male progeny, secure to us ample 
food. 

2. Thou who art most exhilarating effusest food 
and drink for Indea; thou sittest on the ladles. 

3. Soma efi’used for Indea and Yishntj and Yayu 
drops into the pitcher ; may he be sweet-flavoured. 

4. These swift-flowing tawny -coloured Soma- 
juioes, with a stream of water are let loose upon 
the RdJeshasas — 


^ Le, tliese worlds toiioiir tliee ; the rivers observe tby bidding. 
For arshmii sindhmah the Sama Teda has dhamnti dlmmvah, 

® Sama Veda, I, 6. 1. 2. 5. 



SEVENTH ASHTAKA — FIEST ADHYXTA. 287 

6. Augmenting Indea, urging the waters, making 
all our acts prosperous,^ destroying the withholders 
(of oblations). 

6. The ejffused tawny-coloured AS'owza-juices going Varga xxxi. 
to Indea hasten to their own place. 

7. ^Flow "with that stream with which thou. Soma, 
lightest up the sun, urging on the waters beneficial 
to man. 

8. The purified (Soma) harnesses the horse of 
the sun to travel through the firmament to man. 

9. And Indd exclaiming “Indea!” harnesses 
the (horse of the) sun to go towards these ten 
regions.^ 

10. Sprinkle, worshippers, upon the woollen 
fleece the exhilarating [Soma) that has been effused 
in all directions for Vatu and for Indea. 

11. Purified Soma, grant us wealth unassailable Varga xxxil. 
(by our foes), and which cannot be destroyed by 

the enemy. 

12. Bring to us thousand-fold wealth with cattle 
and horses ; bring vigour and food. 

13. Soma, like the indiant sun, when effused 
flows forth, depositing its juice in the pitcher. 


* Sayana “making Soma propitious for the sake of our rites.” 

* Verses 7 to 9 occur Sama Veda, II. 5. L 8. 1-3 ; verse 7 also 
I. 6. 1. 1. 7. 

® Sayana takes tyd harito dasa as acc. after prati implied ia 
ydtam. Elsewhere he explains haritah as the horses or rays of 
the sun. See I. 50. 8 ; and HA 4 



288 


EIG-TEDi. SANHITi. 


14. These brilliant /Sbjraa-juices (flowing) towards 
the dwellings of respectable (worshippers), effuse 
food and cattle in a stream of water. 

15. The >S(9JW«-juices mixed with curds effused 
for Indra, the wielder of the thunderbolt, flow 
through the filter. 

16. Soma, pour into the filter to bring us wealth 
(thy juice), which is most sweet-flaroured, exhilarat- 
ing, and most desired by the gods. 

17. The priests cleanse in the ( VasaUvari) waters 
the green-tinted powerful exhilarating Indu for 
Indea. 

18. ^SoMA, pour forth wealth of gold, horses, and 
male offspring : bring us food and cattle. 

19. Sprinkle upon the woollen fleece for Istdea 
the most sweet {8oma\ desiring battle as if in battle. 

20. The (worshippers) desiring protection, cleanse 
with their fingers the purifiable {Soma) the sage; 
with a noise the sprinkler (of benefits) flows forth. 

21. The wise (priests) in a stream of water send 
forth with their- fingers and with praise the sprinkler 
(of benefits), the shedder of water. 

22. ^Plow, brilliant (Soma), let thy exhilarating 
juice proceed in continuous order to Indea, rise 
with thy supporting (juice) to Yatu. 

23. Purified Soma, thou squeezest forth the 


* Tajur Yeda, YIH. 63. 

* Yerses 22-24 occur Sdma Yeda, II. 5. 1. 15. 1-3; verse 22 
occurs also ihii* L 5, 2. 5. 7. 



SEVENTH ASHTAKA — FIfiST ADHtItA. 289 

celebrated ricbes (of the enemy) ; do thou who art 
beloved enter the ocean. ^ 

24. Soma, thou who art exhilarating, flowest 
defeating the enemies, .bestowing knowledge (on 
us) ; drive off the people who love not the gods 

25. ^The brilliant purified ^oma-juices are let 
fall amidst all praises. 

26. ®The purified ^Sbrna-juices flow swift and Varga xxxv. 
bright, destroying all enemies. 

27. ^The purified (juices) are poured forth from 
heaven and from the firmament upon the summit 
of the ground.® 

28. Brilliant Soma, do thou, purified in a stream, 
achieving great acts, destroy all foes and the 
Mdkshasas. 

29. Destroying the RdJcshasas, pour forth, Soma, 
with a noise, brilliant and excellent vigour. 

30. Bestow upon us, Soma, celestial and terrestrial 
treasures :• (bestow), Indh, all desirable things. 

StJKiA IV. (LXIV.) 

The RisM is KaiItapa, of the race of MaeIchi ; deity and metre 
as before. 

1. ®Thou, Soma; art the bright sprinkler: thou Varga 

XXXVI . 

^ the pitcher. ^ 

* Sama Yeda, L 6. 1. 3. 12, and II. 8. 2. 16. 1. 

^ Ibid., II. 8. 2. 16. 3. ' ^ lUd. II. 8, 2. 16, 2. 

® i,e, the raised place, place of divine sacrifices. 

® Sama Yeda, II. 2. 1. 3.\l— 3, with sutah for madah in verse 2 : 
verse 1 also occurs I. 6. 1. ^ 8. 

VOL. Y. 



290 


UIG-TliDA SANHITX. 


'V’arfra 

XXXVII. 


shining (Soma) art the sprinkler whose occupation 
is sprinkling; thou, the sprinkler, sustainest the 
rites (of men and gods). 

2. 0 sprinkler, the strength of thee the sprinkler 
consists in sprinkling, thy worship consists in 
sprinkling, thy juice consists in sprinkling; thou 
truly art always the sprinkler. 

3. Indu, the sprinkler, thou neighest like a horse ; 
thou givest us cattle, thou givest us horses: open 
the doors for our wealth. 

4. ^The powerful, brilliant, rapid >SWi«-juices are 
effused in the hope of obtaining cattle, horses, and 
male offspring 

5. The (>S'o«<«-juices) beautified by those desirous 
of sacrifice, cleansed by their hands, flow through 
the woollen fleece. 

G. May those >S'c«^«-juicos pour forth for the 
offerer (of libations) all the treasures of heaven 
and earth and of the firmament. 

7. -All-beholding Soma, thy streams as thou art 
being purified are sent forth like the rays of the 
sun at present. 

8. SoMAj thou who art the ocean, bestowing 
knowledge, hastenest from heaven to all our various 


‘ t$uma Veda, II. 4. 1. 2. 1-3 ; verso 4 also occurs thid. I. 5. 
2. 5. 6. 

’ Verses 7-9 occur Sama Veda, II. 3. 2. 2. 1-3, vith jajiidno 
for hiHvdno and krandan for akrdn in verse 9.- 



SEVUNTH ASHTASTA — WEST ADHYIyA. 291 

forms/ and bestowest (various kinds of wealth on 
us). 

9. Purified Soma^ when sent forth thou utterest 
a cry; (when thy juice) like the sun god passed 
through the supporting (filter). 

10. ^Indit the enlightener, beloved (of the gods), 
flows forth at the praise of the sages ; he lets loose 
(his wave) as a charioteer his horse — 

11. Thy wave which, devoted to the gods flows xxxviii. 
to the filter, alighting upon the place of sacrifice. 

12. Indtj, who art exhilarating and most devoted 
to the gods, hasten to the filter for Indra to drink. 

13. ® Cleansed by the priests, Indxj, flow in a 
stream for (our) food; approach the cattle with food.* 

14. Green-tinted (Soma) lauded by hymns, being 
dropped into the curds and milk and being purified, 
bestow wealth and food upon the worshipper. 

16. Purified tor the banquet of the gods, go to 
Indea’s station radiant, collected together by the 
vigorous (worshippers). 


^ Say ana do^s not explain furtlier than this : he would have 
completed it: ‘‘hastenest (or flowest) from heaveij to bring us 
various forms of wealth.” 

® Sama Yeda, I. 5. 2. 5. 5. 

^ Verses 13-15 occur Sama Veda, II. 2. 2. 4. 1-3, verse 13 
also ihld, 1. 6. 1. 2. 9. 

* Sayana does not explain how mch, which he derives from 
the verb ruch “to shine,” comes to mean food. His usual 
interpretation of t,e. “milk and curds,” would be more 
appropriate here ; “ with thy brightness approach {t\e. mix 'VP'ith) 
the milk.” 



292 


ltI6-VJfiJ)A SANHITI. 


16. The rapid /S'ojwa-juices being sent towards 
the firmament/ are ponred forth expressed by the 
fingers. 

17. The swift ^oma-juices. being cleansed (go to) 
the firmament without an effort; they go to the 
abode of the water. 

18. Soma, who art devoted to us, guard all our 
treasures with thy might; protect our home and 
offspring. 

19. The horse of burden neighs, yoked to the 
sacrifice by the priests, when placed in the ocean.^ 

20. When the swift (Soma) tf kes his place on the 
golden seat of sacrifice, he abandons (the sacrifice) 
of the foolish man.* 

Varga XL. 21. Devoted (worshippers) glorify Soma] the 
well-disposed desire to sacrifice; the perverse- 
minded sink (into hell). 

22. ^Flow, Indxj, for Indra associated with the 
Martjts, thou who art most sweet-flavoured, and 
take thy seat on the place of the sacrifice. 


'■ Samndraih probably means tbe Vasativari waters both bere 
and in the following Verse : see Sayana on verse 19. 

* Sayana takes yadd) with the first part of the sentence, 

“ When the horse of burden neighs, etc., then thou who art the 
horse of burden of the sacrifice art placed in the Vasativari 
waters.” 

’ i.e. he docs not tipproach the sacrifice of those who do not 
worship ; he only approaches the sacrifice of worshippers (Sayana). 

* Verses 22-24 oc^ur Sama Veda, II. 4. 1. 11. 1-3, with dhar- 
nasim for vedhasas (verse 23) ; verse 22 also ibid. I. 5. 2. 4. 6. 



SEVENTH ASHTAKA — ^FIEST ADHYITA. 293 

23. The wise who are the performers of pious 
acts, who are acquainted with holy texts, adorn 
thee : men purify thee. 

24. Mitra, Aryaman, Varuna and the Martjts 
drink, sage (Soma), thy juice as thou droppest. 

25. Brilliant Soma, when purified thou utterest 
a sapient^ speech, feeding thousands. 

26. Brilliant Soma, when purified bring (us) a VargaXLi. 
voice, feeding thousands and desiring wealth. 

27. Inbu, invoked by many, do thou, being 
purified and being loved by these thy worshippers, 
enter the ocean. 

28. ^The bright /Sbraa-juices with their shining 
radiance and resounding stream are mixed with the 
milk and curds. 

29. The powerful Soma urged by the urging 
(worshippers) goes collected to the battle® like 
warriors entering (the battle-field). 

30. Soma, who art a sage mighty and prospering, 
approaching flow from heaven for our prosperity 
and view.* 


' Sayana explains vipasckitam as prajfiayd pavitrdm, 
“ cleansing (?) by wisdom.” 

‘ Sama Veda, 11. 1. 1.2. 1. 

® Metapborically for “ sacrifice.” 

‘ Sayana separates siiryah from drUe and explains it swviryah. 
His explanation of ridJiak is taken from Yaska lYintHa, IV. 25, 
“ridhak is the Vaidik form of prithak and is also used in the 
sense of prospering.” 



294 


EIG-VEDA SANHITl. 


ADHTA'YA II. 

MANPALA IX. . OoNTiwTJED. 

ANUYAKA III. Continued. 

S^z-^A. V. (LXY.) 

The deity is Soma PavamXna; the Rts/ii is Bhrigtt, the son of 

Vaeuna or Jamadagni, of the race of Bhkigtt; the metre is 

Gayair'i. 

Varga I. 1. ^The kindred fingers diligently operating, 
eager to squeeze thee forth, send out the invigorat- 
ing, the lord (of all), the mighty Indxj. 

2. Filtered Soma, who with reiterated radiance 
shinest in the presence of the gods, obtain all boons 
(for us). 

3. Pour, purified (Som.\), a well-praised shower 
for the worship of the gods: (pour) a continual 
shower for our food. 

4. ^We who perform good works praise thee, 
purified Soma, brilliant with radiance, for thou art 
the showerer (of benefits). 

5. Well-armed ^ (Soma) who dost exhilarate (the 
gods), pour forth for us male offspring; come Tndu 
favourably to our sacrifice. 


^ Verses 1-3, occur Sania Voda, IL 3. 1. 5. 1-3, with s?itah 
for pari, verse 2. 

® Verses 4-G occur, with inversions and variations, Sama Veda 
II, 2. 1.4. 1-3 ; verse 4 also ibid, I. d. 2. 5. 4. 

® Or having fine sacrificial implements, the sphja, l-npdia, etc. 



SEVENTH ASHTAKA SECOND ADHTXYA. 295 

6. When cleansed by the hands thou art sprinkled 
with the water, (taken up) with the wooden vessel 
thou attainest thy abode. 

7. Sing, as Ytaswa did, to the filtered Soma, the 
great, the all-beholding — 

8. (That Soma) whose juice they squeeze out 
with the stones, foe-repelling, honey-dropping, 
green-tinted, for Indea to drink — 

9. We, who have heaped up oblations, solicit his 
friendship, (the friendship) of thee who hast won 
all the riches (of the foe). 

10. ’‘Flow in a stream, thou who art the showerer 
(of benefits) : and (be) exhilarating to the lord of 
the Mardts, granting us all (wealth) by thy power. 

11. Thee, the supporter of heaven and earth, 0 Vargn ni. 
purified (Soma), the beholder of heaven, the power- 
ful one, I send forth to battle." 

12. Expressed by these flexible ^ fingers (of mine), 
do thou who art green-tinted flow forth in a stream ; 
excite (Indra) our ally to battle. 

13. ^Swift-flowing Soma, who art the illuminator 


^ Verses 10-12 occur Sama Veda, II. 2. 1. 10. 1-3; verse 10 
also ibid. I. 5. 2. 4. 3. 

® Or, I urge thee to grant us food. 

^ Sayana says cnjd is from ?*, ''to go/’ and takes vijul in 
accordance with Yaidik use as the singular with plural signi- 
fication, so that ayd vipa anayd means itasfato yaclichhanfibliir 
efdhhir madtydhhir anguVtbJtili, 

^ Sama Vocia, IT. 2. 2. 2, 3, 



296 


EIG-VBDA SANHITX. 


of the universe, pour down upon us ahuiylant 
food, (and be) to us the revealer of the path (to 
heaven). 

14. Indtj, they praise the vessels together with 
thy streams (who art endowed) with strength ; 
enter for Indea’s drinking. 

16. Do thou whose sharp exhilarating juice the 
priests express with the stones, flow the destroyer 
of the evil-minded. 

Varga IV. ~16. ^The king (Soma) purified at the sacrifice is 
urged by the priests to pass through the firmament. 

17. Bring to us, Isroir, for our protection increase 
of kine with hundreds of cattle and a gift of 
fortune with beautiful horses. 

18. (Be) expressed for the banquet of the gods; 
bestow on us, Soxa, strength, speed and a form for 
brilliance. 

19. ^Hasten, Soma, who art most radiant, with 
a roar to the wooden vessels; as a hawk flying 
to its nest. 

20. Soma, the enjoyer of the water, hasten (to 
the vessels) for Ixdea, Vayu, Vaeuxa, the Maeuts, 
and Yishnu. 

Varga V. 21. Bestowing food upon our offspring. Soma, 

pour from all quarters thousand-fold (wealth). 

‘ Verses 16-18 occur Sama Veda, II. 2. 2. 2. 1-3. 

“ Verses 19-21 occur Sama Veda, II. 3. 2. 11. 1-3, with eidan 
yonau vaneihwd for sidan ehyeno na yonimd. Verse 19 occurs also 
ibid. I. 6. 1. 2. 7. 



SEVEITTH ASHTAKA — SECOKD ADHTItA. 297 

22. ^May those /SioOTa-juices which are effused 
at a distance or nigh or on this S'aetastavat ““ 

(lake), — 

23. Or amongst the ^w^kas, or the KjRiiWAS, or 
in the neighbourhood of the rivers Saeaswat/, etc., 
or in the five castes,* — 

24. May those brilliant /S^)^^^a-juices when ex- 
pressed pour down upon us from heaven rain with 
male progeny. 

25. The delightful green-tinted Soma^ praised by 
Jamadagei, urged on the cow-hide flows (to the 
vessels). 

26. The bright ^c»?Ka-juiees, the dispensers of vargavi. 
food,^ being mixed with the curds and milk, are 
cleansed in the waters like horses ui-ged (by the 
charioteers). 

27. The priests who are present send thee forth 
at the rites at which thou art effused for the whole 
of the gods ; do thou flow with this splendour. 

28. ^We have recourse to-day to thy strength, 

‘ Terses 22-24 occar Sama Veda, 11. 4. 2. 11. 1-3, with 

swam for suvdno. 

^ S’aryandvat means possessing sweet juice;” it is the name 
of a lake in the western part of the Kurulcshetra country. 

® As there are only four castes, Sayana adds the niskddm 
(outcasts) to make up the number. See note to 66. 20. 

* Because the Soma grants all the boons in the hope of which 
the worshipper offers the Soma to the gods. 

® Ye^ses 28—30 occur Sama Yeda, II. 4. 2. 2. 10-12 ; verse 
2'8 also ibid, L 6. 1. 2. 2. 



298 


Eie-TEDA SANHITI. 


the source of happiaess, the bearer (of good things), 
the defender (against foes), the desired of many — 

29. The exhilarating, the desirable, the wise, the 
intelligent, the defender (of e11), the desired of many. 

30. (We have recourse) to thy wealth and in- 
telligence for our posterity, O thou to whom fair 
sacrifices are ofiei-ed, and to thee the defender (of 
all), the desired of many. 

SbKTA TI. (LXVI.) 

The RisMs are the hundred YAiKnXiN'ASAS the deity of verses 
19, 20 and 21 is Ag^'i in the form of PayamIna, of the rest 
of the hymn, So:nA PatI^iana; the metre of verse 18 is 
AnushtulJi^ of the rest Gdijairi. 

1. All-seeing (Soma), who art the adorable friend 
(of the worshippers), flow for (us thy) friends towards 
all (our) hymns of praise. 

2, Thou, purified Soma, rulest the universe by 
those two halves ^ (of the lunar month) which stand 
facing thee. 


^ Sayana explains dlidmani as either purvdclipalcshau^ the first 
and second fortnights of the lunar month, the sides or ‘^halves’’ 
of the month resembling in their increase and decrease the sides 
of a creeper, whose leaves alternate (Soma being regarded here 
as a creeper), or ndman'i amimmdtmahe^ the two names {amu 
and Soma); he adds, ‘‘on earth under the name amSt^ by granting 
the desires of all mankind (Soma rules) this world : in heaven by 
giving the gods tliy lunar digits thou art the winner of their 
aifections. The gods drink the digits of the (moon) Soma by 
means of their growth and diminution one by one {i.e, as the 
moon waxes and wanes).’’ The word dhdmani probably means 
the two abodes (or stations) of the Soma* 



SEVB^’TH -ISHTAKA — SECOND ADHYIYA. 299 


3. Since thy splendours abound, thou purified 
sage Soma art everywhere (associated) with the 
seasons.^ 

4. SosiA, who art a friend, do thou for the sake 
of all our desirable (praises) approach generating 
food for (us thy) friends for our support. 

5. Soma, the shining rays of thee who art ac- 
companied by brilliance, spread the purifying 
(water) over the surface ^ of heaven. 

6. These thy seven rivers® flow. Soma, at thy Varga viii. 
command : the milch Mne hasten to thee. 

7. Proceed, Soma, in a stream when effused, 
giving exhilaration to Ixdea, bestowing (upon us) 
inexhaustible food. 

8. The seven kindred (priests) ‘ uttering (praises) 
and worshipping (the gods with oblations) invoked 
thee the sage at the sacrifice with hymns. 

9. The fingers cleanse thee in the quickly made ® 
loud-sounding (woollen) filter, when with a noise 
thou art sprinkled with the water. 


^ That is, the Somd whose attributes are the seasons, spring, 
etc., exists wherever day and night spread; because day and 
night are dependent on the Soma [i.e. thh moon). 

® Sayapa Bd.jspruhta means the lower part of heaven, i.e. the 
earth. 

^ The Ganges, etc. 

* Or, the seven kindred rivers (Ganges, etc.) urge thee witli 
their fingers, i.e. send thee forth to be cleansed by the Vasat'wari, 
and JEkadJiand waters. 

’ Or, in the filter which overcomes guilt. 



300 


EIG-VBDA SANHITi. 


10. ^Sage Soma, possessor of food, thy food- 
desiring streams when thou art filtered are let 
loose like horses. 

Varga IX. 11. They are let loose in the woollen filter (to 
go) towards the honey-dropping vessel ; our fingers 
have desired them.* 

12. The /S'i9»2«-juices go to the ocean,® as milch 
kine to their stall ; they go to the place of sacrifice. 

13. Indu, the flowing waters hasten to our great 
sacrifices when thou art mixed with the curds and 
milk. 

14. Indu, we abiding in thy friendship, desiring 
to sacrifice, depending on thy protection, desire 
thy friendship. 

15. Flow, Soma, for the mighty cattle-seeker, the 
beholder of men, enter Im)ea’s belly. 

Varga X. 16. SoMiA, thou art great, most worthy to be 
praised ; Indit, (thou art) the most vigorous of the 
mighty ; engaged in battle thou ever triumphest. 

17. (Thou) who (art) mightier than the mighty, 
braver than the brave, more generous than the 
generous — 

18. Thou, Soma, who art a hero, (bestow) upon 
(us) food, (be) the giver of sons (to us) ; we choose 
thee for thy friendship, (we choose thee) for thy 
alliance. 

^ Verses 10 to 12 occur Sama Veda, II. 1. 1. 3. 1-3. 

* i.e. our fingers desire the Soma juices in order to cleanse 
them again and again. 

8 The wooden yessel in which the Soma is collected. 



SEVENTH ASHTAKA — SECOND AHHTItA. 30l 

19. ^Agni, thou supportest our lives, send us 
nutriment and food, drive far off the Rdkshasas. 

20. ®Agni, the all-beholding, who is in the form 
of the Pavamana, the benefactor of the five orders, 
the precede!’ at sacrifices: him we solicit, who is 
hymned by the groat. 

21. ®Agni, who art the doer of good, pour upon Varga 
us brightness and fair offspring ; may he make me 
wealth and plenty. 

22. The purified (Soma) hastens past the adver- 
saries towards the fair praise of the worshippers, 
visible to all like the sun. 

23. Eepeatedly purified by the priests, Indtj, 
abounding with food, placed for food, the beholder 
of all continually goes (to the gods).^ 

24. The purified (Soma) generated the veracious 
all-pervading bright-shining light, destroying the 
black darkness. 

25. ®The gladsome swift-moving streams of the 


‘ SamaVeda, II. 6. 3. 10. 3; II. 7. 1. 12. 1. 

® Ihid. II. 7. 1. 12. 2. The five orders are either (1) the four 
castes and the outcasts ; (2) the Gandharvas, Fitris, gods, Asuras, 
and FdhJmsas; or (8) the gods, mankind, Gandharvas and 
Ajpsarasas, serpents, and Fitris. 

’ Sama Veda, II. 7. 1. 12. 3. 

‘ This is Sayana’s explanation of atyah (devdn santatam gantd 
Vhavati). 

® Versos 25-27 occur Sama Veda, II. 5.2. 11. 1, with jighnato 
tot janghnato and vyadnuM for vyasnavad. 



302 EIG-VEDA SANHliiC, 

purified, greea-tinted, unfadingly radiant {8onia\ 
the destroyer (of darkness), have been let forth. 
Varga XII. 26. The purified {Soma), possessing many chariots, 
most radiant with beauteous splendours, having 
green-tinted streams, attended by the Maruts — 

27. May the purified Soma, the most liberal dis- 
penser of food, pervade (the world) with his rays, 
granting excellent male offspring to the worshipper. 

28. Iotu when effused drops through the fleecy 
filter (into the vessel) ; being filtered Indu (enters) 
into Tstdra. 

29. This Soma sports with the stones upon the 
cowhide, calling Indea for exhilaration.^ 

30. Purified {Soma), bless us with long life by 
means of that thy nutritious milk which has been 
brought from heaven. 

SAeta TII. (LXYII.) 

The Rishi of verses 1 to 3 is BsAEAPwiTA of the race of 
Erihaspati, of verses 4 to 6 KaIxapa of the race of MAEfcm, 
of verses 7 to 9 Gotama of the race of IIahtJgaka, of verses 
10 to 12 Atki Bbcaxtma, of verses 13 to 15 Yi^vtImitra son of 
GIthik, of verses 16 to 18 Jamadagni son of Bheigtt, of 
verses 19 to 21 Yasishtha son of Mitea and Yarttsta, of verses 
22 to 32 Pavitra son of Aitgiras or Yasishtha or both ; the 
deity of verses 10 to 12 is PavamIna P^shah or PavamXka 
Soma, of verses 23 and 24 PavamIha Aghi, of verse 25 
PavamXha Aghi or PavamIha Savitri, of verse 26 P. Aghi 
or P. Agist and P. Savitri together, of verse 27 P. Aghi or 


^ That is, then the priests by means of the Soma perform 
Indra^s praise. 



SEVENTH AJSHTAKA. — SECOND ADHYXTA, 303 

all the gods, of verses 31 and 32 PAVAMlmrlDEnrETEisinxi 
(becanse they are in praise of the students of the IXth or 
PATAMiiTA Maitdada), the deity of the rest is PatamIita So3ia. 

The metre is Gayabri, except verses 16 to 18, whioh are 
Dtoipadd Gdyatri, verses 27, 31 and 32, ■which are Anuthtuhli, 
and verse 30, which is Purailshnik} 

1 . *Thou, Soma, -who art most exhilarating, most Varga xiii. 
po veerful, art disposed to shed thy stream at our - 
sacrifice; flow then thou who art the giver of 

riches. 

2. *Thou who art the exhilarator of the priests, 
bestowing (wealth upon them) and intelligent, do 
thou when effused together with food be the especial 
cause of exhilaration to Indra. 

3. Bo thou when effused by the stones proceed 
resounding (to the vessel) : (grant) bright excellent 
strength. 

4. Indtj effused (by the stones) passes through 
the woollen filter ; green-tinted he roars forth food. 

5. Indtj, thou hastenest through the fleece, thou 
grantfest us food and wealth; (therefore grant us), 

SoNla, strength of flocks. 

6. Indtj, Soma, bring us thousand-fold wealth, vaigaxiv. 
consisting of hundreds of cows, having excellent 

cows and horses. 


^ SAyana mixes up the metre Pwipadd G&yOrk. with the 
ieities, and takes no notice of the metre of the rest of the hymn. 
* Sama Yeda, 11. 5. 2. 16. 1. 

’ IliA. n. 5. 2. 16. 2, except the last part and manii- 
tamo for nrimddano. 



304 


KIG-TEDA SANiiITi. 


Varga XV. 


7. The purified swift-flowing >S'(!)j?z«-juices passing 
through the filter reach Indea by their own paths. 

8. The excellent juice of the Soma dropping (into 
the vessels) poured forth by men of old, the goer 
(to Indea), is filtered for Ixdea the goer. 

9. The fingers express the purified honey-dropping 
heroic* Soma: (the worshippers) hail him with praise. 

10. May the goat-borne PTJsH.iX in all his paths* 
be our protector : may he bestow maidens on us. 

11. This Soma flows to PtfsHAX, who wears a 
beautiful tiara ^ like exhilarating ghee; may he 
bestow maidens on us. 

12. This Soma poured forth for thee, shining 
(PrJsHAx) flows like pure ghee: may he bestow 
maidens on us. 

13. Soma, generator of the praises of the wise,* 
flow in a stream ; thou art the dispenser of treasure 
among the gods. 

14. Ho hastens to the vessels as a falcon enters 
its nest, and enters the wooden (vessels) with a cry. 

15. Thy juice. Soma, spreads around when effused 
into the vessel as a swift falcon rushes along. 


^ Ibid. II. 5. 2. 16. 3. with abliara for uttaniam. 

* Le, the instigator of everybody’s good actions (sacrifice, etc.). 
^ Or, in this sacrifice,” ydman^yajna because it is reached, 

t.tf. obtained by the gods. 

* Sayana explains as it probably 

mepns having hair braided like a cowrie shell {ha^arda), 

* Or, ** In the midst of the wise, it is thou who dost generate 
spcccli.” 



SBTENTH ASHTAEA — SECOND ADHTITA. 305 

16. ’Flow, Soma, who art most sweet-flavoured, Varga xvi. 
giving exhilaration to Indea. 

17. (The >Sb»?ffl-juices) are let loose for the banquet 
of the gods like chariots desiring the wealth (of the 
enemy). 

18. These effused (^owia-juices), brilliant and 
extremely exhilarating, are let forth for Vatu.^ 

19. Bruised with the stones and effused (by the 
worshippers) thou, Soma, enterest the filter, bestow- 
ing upon thy praiser (wealth), accompanied with 
excellent male offspring. 

20. This (Soma), bruised (with the stones), and 
praised by (all), the slayer of Rdkshasas, plunges 
through the woollen filter (into the vessel). 

21. Whatever fear seizes me, near, afar off, or VargaXVii. 
here, purified (Soma) dispel that (fear). 

22. ®May that purified Soma, the beholder of all, 
who is the purifier, purify us now by his purifying 
(might.) 

23. ^Purify, Agni, our divine® (body) with thy 
purifying (light), which, is diffused in the midst of 
the light. 


^ Verses 16-18 occur (with order inverted) Sanaa Veda, II. 9. 
1. 17. 1-3, with m^akldtah for madintamah in verse 18. 

- Or, utter a sound {vdyum^ hhdam). 

3 Yajur Veda, XIX. 42. 

* lUd. XIX. 41. 

^ “Divine,’’ because it causes increase, viz. sons, etc. The 
light is the light of the sun, lightning, etc. 


YOL, V. 


X 



306 


BIG-VEDA SANHITA. 


24. Purify us, Aesn, with thy purifying (light) 
which possesses the light; purify us with the 
effusions of the Soma. 

25. * Shining (Soma), urger of all things, purify 
me by both, by thy purifying (light) and by the 
effusion (of the Soma) ; purify mo in every way. 

Vurga xrai. 26. Purify us, shining Agni Pavamaba, urger of 

all things, with thy three most mighty powerful 
forms.^ 

27. May the worshippers* purify me, may the 
Vasus purify (me) by their acts ; purify me, all ye 
gods, (Agot) the intelligent purify me. 

28. Soma, nourish (us), pour forth for the gods 
with all thy juices the most excellent oblation. 

29. Let us approach bearing the beloved loud- 
sounding youthful oblation fostered by our offerings. 

30. May the battle-axe* of the foe destroy the 
foe alone: flow to us, bright Soma; (slay) the 
villain only, bright Soma. 

31. ’He who reads the hymns to Pavamana, the 


» Tajur Veda, XIX. 43. 

* i,e, fire, wind, and sun. 

® Or the troop of gods, Indra^ etc. 

* Sayana explains paramh as cliliedahah paoamdmh^ as if Soma 
wore metaphorically called a battle-axe and implored to turn his 
edge against foes only {tarn era kitnm ndsaijatu). 

* Verses 31 and 32 occur Sama Veda, II. 5. 2. 8. 1, 2. Sa- 
yaigia says MdtarUwan means Vdyu because it breathes in the 
atmosphere antarihshe swasiti : the food is sweetened and purified 
by the purifying wind and the man eats it. 



SEVENTH ASHTAHA — SECOND ADHYItA. 307 

essence (of the Veda) collected by the Jdishis, enjoys 
all (his food) purified, sweetened hy Mataeiswan. 

32. For him who reads the hymns to Payaicana, 
the essence (of the Veda) collected by the JRishis, 
SAEASWATf milks milk, ghee, and exhilarating Soma} 


AOTVA'KA 

ADHTAYA IL Coutinxjed. 

StsxA. 1.^ (LXVIII.) 

The deity is Soma PavamIka ; the JRtsM Yatasapki the son of 
Bhalamdana ; the metre of verses 1 to 9 is Jagati, of verse 
10 TruhtulTi. 

1. ^The exhilarating /Sbma-juices fiow towards Varga xix. 
the shining (Indea), as milch kine (hasten to their 

calves) : the lowing kine sitting on the harhis grass 
hold in their udders the pure (juice) welling up. 

2. He with a noise reechoes the principal 
(praises) : separating the growing herbs, the green- 
tinted [Soma) sweetens them ; passing through the 
filter, (he exerts) great speed, he annihilates the 
Bdkshasas, the shining (Soma) bestows wealth (upon 
the worshippers). 


^ Here follows a Mila of 19 verses in praise of the Favamdna 
hymns, evidently of more modern date (as indeed are verses 81 
and 32 above). The sins to be expiated by the Pavamana hymns, 
according to the author of the Mila, e,g. killing cows and Brah- 
mans having intercourse with Bu^a women, point to a later and 
more developed civilization. 

2 Sama Ycda, T. 6, 2, 2. 10. 




308 


RIS-VEDA SANHITX. 


3. The exhilarating {Soma) who constructed the 
twin united (heaven and earth) doth by means of 
his juice maintain them growing together, im- 
perishable: he has distinguished these two great 
unbounded worlds, wandering everywhere, he has 
assumed imperishable strength. 

4. The wise [Soma) wandering through the two 
worlds, sending forth the waters, fattens his station^ 
with food: the /Sbwa-juice collected by the priests 
is mixed with the barley: it is united by the 
fingers : it protects the head.^ 

5. The sage {Soma) is born with developed mind ; 
having his place in the womb of the water, he is 
deposited (by the gods) by rule from far off:® even 
when young these two were distinct ; the birth (of 
one half) was placed in secret, the (other) half was 
visible. 

Varga XX. 6. The wise (worshippers) know the form of the 
exhilarating >8oma-juice, the food that the falcon 
brought from far;^ they cleanse in the waters the 


^ i,e, the uttara vedi, the northern altar, 

* Sayana’s explanation of iirah^ viz. iirnam IMtajdtam (the 
withered world ?), needs explaining more than the original itself. 

® Sayana thinks that this refers to the fact that rain is caused 
by the sun, with which Soma is here identified. The last part 
of the verse refers to the sun, which appears in the daytime, 
and the moon, which appears at night. 

^ Sayana says a bird in the form of Qdyatrh, brought it from 
heaven. 



SEVENTH ASHTVEA — SECOND ADHYXYA. 309 

fostering (Soma) delighting (the gods), flowing 
around, and deserving laudation. 

7. The ten fingers cleanse thee, Soha, when 
effused and placed in the vessels by the JRishis, 
with praises, i-eligious ' rites, and woollen filters ; 
and collected by the jn-iests with oblations to the 
gods thou bestowest food (upon the worshippers) 
for a gift. 

8. Intelligent praises celebrate the wide-flowing 
(god)-delighting Soma who sits in good company, 
who exhilarating (Mis) in a stream with his water 
from the sky (and) wealth-conq^uering, immortal, 
sends out his voice. 

9. This Soma sends from heaven all water ; being 
filtered he settles in the vessels ; effused with the 
stones he is cleansed with water and milk; the 
filtei’ed Indtj bestows delightful wealth. 

10. Soma offering (wealth) as soon as thou art 
sprinkled (with the water and milk), pour various 
kinds of food (upon us) ; let us invoke the friendly 
heaven and earth: do ye, 0 gods, grant us wealth 
with excellent male offspring. 


StJKTA II. (LXIX.) 

The Rishi is HiEAJTTASXtiPA son of AirerEAs; deity as before; 
metre of verses 1 to 8 Tajati, of verses 9 and 10 Tfishfuhli. 

1. (Our) praise is attached (to Indea) as an Varga xxr. 
arrow to the bow ; (the /Sb?no-juice) is let loose 



310 


KIQ-TEDA SANHItI. 


to (ImDKA) the fosterer’ as a calf to the udder of 
its mother ; (Indea sheds blessings) as a cow having 
a copious stream of milk yields it when coming 
into the presence (of the calf) ; in Indra’s sacrifices 
the Soma is stimulated. 

2. ““The praise is united (to Ixdra); the ex- 
cellent (Soma) is sprinkled : (the So)m stream) 
emitting pleasant juice is driven into (Istdra’s) 
mouth: the filtered diffused® exhilarating swift- 
flowing (Soma) hastens to the fleece like the arrow® 
of the combatants. 

3. (Soma) seeking his spouse^ is filtered in the 
sheep-skin; he separates his granddaughters® on 
the earth for the sacrificer : green-tinted, adorable, 
collected (in the ladles), exhilarating, he overcomes 
(his foes); sharpening his vigour he shines like 
one of might. 


’ Sayana takes ■krdhani twice over : he says it is used of Indra 
because he is the nouxisher of everything. 

® Sama Veda, II. 6. 1. 9. 2, with mnwatdm for praghnatdm. 

® Sayana takes santanih twice over; first as an adjective 
agreeing w^ith soma^ understood, “diffused in the ladles,” etc., 
and second, as a noun, “the arrow discharged (by the foe).” 

* i.e. the Fdsativari waters together with the Meadhand waters. 
® i.e. the herbs. I/ap{ih = naptri^, which, according to Sa- 
yana, means the fourth generation. Prajdpati begets the gods : 
the gods beget the rain ; the rain begets the herbs. Or it means 
simply the offspring of Soma ; Soma nourishes the herbs with 
his rays. Soma “ separates ” the herbs at the lip to make them 
fruitful. Sayapa takes fifain gate as yajnafh gaclielihate, i.e. 
yajamdndya. 



SETEKTH ASHTAKA — SECOND ADHTIyA. 311 


4. ‘The hull lows, the cows flock around him: 
the divine (praises) gather round the station of the 
radiant {Soma):^ Soma passes through the white 
sheep-skin; he clothes himself with it as it were 
burnished armour. 

5. The immortal green-tinted Soma when purified 
is arranged in an uncleansed shining vestment;® 
he has created (Aditya) who stands on the back of 
the sky for the destruction (of sin) and purification, 

(and has created) Aditya’s brilliance,^ the cover of 
the two worlds. 

6. ®The rushing exhilarating foe-slaying /Somw- V arga xxn. 
juices when let loose flow together round the ex- 
tended cloth like the sun’s rays: they flow to no 

other person except Indra. 

7. The exhilarating (^om«-juices) poured forth 
by the sprinklers ® effect their way to IndbjV as in 
a waterfall of a river the pervading (waters find 


* Sanaa Yeda, II. 6. 1. 9. 3. 

* Sayana sa} s the first half of this verse recounts the praise of 
Soma I Soma at the time of entering the wooden vessels makes 
a noise ; the cows, Le. the propitiating hymns of praise, gather 
round him : the hymns of praise approach the god’s station. 

® the milk. 

* Sayana explains nalliasmayam as ddityamayam ddityasya 
swahhutarJi tejas, 

® Sama Yeda, II. 6, 1. 9. 1, vriiih p'aautah for prampah 

® Or praised by the priests who give the SomaJ^ 




312 


R.IG-VEDA SANHITl. 


their way) to dry ground; bless on our return^ 
our two-footed and four-footed things; -may food 
and offspring ever abide with us. 

8. Pour upon us (wealth), comprising treasure, 
gold, horses, cattle, barley, and excellent male off- 
spring ; you. Soma, are ^ my progenitors, the chiefs 
of heaven, placed (for sacrifices), the offerers of 
oblation. 

9. These filtered >S'o;«a-juiees advance to Imdra 
worthy of honour, as (Indra’s) chariots advance 
to battle;® expressed (with the stones) they pass 
through the w'oollen filter, casting off infirmity* 
the horses go towards the rain. 

10. Ixnr, who dost make (men) very happy, the 
blameless one, the destroyer of foes, flow for mighty 


' Sayana explains niveie as sivagrilmn prati pravekam nirga- 
mane va^ “on our entering our home or leaving it;’’ dwipade 
and chatmlipade are datives from °’pad, not locatives from ^-pada, 
and are dependent on saifu 

" Soma is treated as plural by attraction ; or, as Sayana puts 
it, the plurality of the pifris is applied to Soma. 

® Sayapa takes sdtim twice over : first as epithet of Indra, 
sarvaih samlhajanhjam^ second as meaning “battle,” from sOy 
“ to kill.” 

^ Casting off the infirmity that pervades all their limbs, 
becoming youthful ; vavri from vriy that which covers the body. 
S%ana further explains liar It ak as “beroming the horses that 
bear the Sun;” cf. Kig-veda, I. 115. 4, wheie harifa^ is ex- 
plained as “the sun’s horses or the rays which take up the 
moisture.” 



SEVEIfTH ASHXAKA — SECOND ADHYItA. 313 

Indea; bring to (me) thy worshipper gratifying 
riches; heaven and earth, protect ns with anspicious 
(riches). 

Si5kta I'll. (LXX.) 

The Rkhi is Eeku son of YiswImitra; deity as before; metre 
of verses 1 t(f 9 Jagati^ of verse 10 TruliHilh. 

li ^For him in the ancient sacrifice thrice seven Varga xxiil. 
milch kine ^ milk forth the right mixture ; he makes 
four other beautiful waters for purification when 
he is nourished with the sacrifices. 

2. ^He being solicited for auspicious ambrosia 
opens * both heaven and earth by his intelligence ; 
he covers the lustrous waters with his greatness, 
vhen (the priests) with the oblation recognize the 
station of the radiant [Soma). 

3. ®May those, his immortal, inviolable rays 
protect both classes of beings,'® wherewith he 


^ Saraa Yeda, I. 6. 2. 2. 7 ; Hid. II. 6. 2. 17. 1 ; "with 
duduhrire for dudichre and ^arame for 

^ These may be literally meant or may signify the 12 months, 
the 5 seasons, the 3 worlds a-nd the sun. The four waters 
are the Vmativari waters and the three Ehadhand waters. 

® Sama Yeda, II. 6. 2. 17. 2, with hhahsliamdno, 

* L$. Ms them wdth w^ater. ® Sama Yeda, II. 6. 2, 17. 3. 

* Sayana applies this to the moveable and stationary or 
animate and inanimate creation : the rest of the verse would 
seem to show that it means rather men and gods, Sayana 
adds, “ the Soma fertilizes the plants at the sacrifice, and 
streams of men flow fortli,” the plants being part of the 
stationary {stMvara) creation, and men belonging to the move- 
able (Jangama). 




Varga XXIV. 


314 BIG-VEDA SANHIxi. 

stimulates human (strength) and divine (food); 
thereupon praises reach the royal (^Sonia). 

4. Cleansed by the ten well-working (fingers), 
the companion (of the waters) stands amongst the 
midmost mothers^ to measure (the worlds); the 
beholder of men protecting sacred rites (for the 
sake) of auspicious ambrosia looks after both 
races/ 

5. Being filtered for Inbea’s world-supporting 
strength,® stationed in the midst of both worlds he 
goes (everywhere) ; the showerer destroys the evil- 
minded by his vigour, challenging the Asuras^ like 
an archer. 

6. He repeatedly beholding his parents (heaven 
and earth) proceeds with a loud noise, like cows 
(looking at their calves and lowing), and with a 


^ Mdtrishu is not explained ; madhyamdsu is said to mean 

placed in the atmosphere/* 

* Here Sayana correctly takes the words as referring to gods 
and men, and adds, ‘^men by granting them their desires, 
gods by bestowing oblations upon them.” 

® See note on IX. 86. 3. 

* Sayana explains durudJiah as iucM rundhati pardn^ which 
would seem to mean ‘‘ they avert pain from others,” and con- 
tinues, du^la-Mrino hurduy which seems quite inconsistent. 
Adedimnafy properly means aiming at.” SWyahd is ex- 
plained as kamnasddliamir ishubir Jmntd virah. On VI. 16, 
89, Sayana gives force to both meanings, ^arya an enemy ** 
and iaryd ‘‘an arrow,” by explaining the word as vdmihk 
iatrkndm hmtd. 



SEVENTH ASHTAKA — SECOND ADHTIYA. 315 

roar (like the troop) of Marttts; knowing that 
water to be the best which is good for all men, the 
intelligent ( Pavcmdna) chose man to be the offerer 
of his praise. 

7. The formidable showerer, the contemplator of 
all, through desire for strength roars, sharpening 
his green- tinted horns the Soma settles on his 
well-prepared station ; the cowhide is his cleanser 
and the sheepskin (too). 

8. Brilliant, cleansing his sinless^ body, the green- 
tinted {Soma) is placed on the high-placed fleece; 
snfdcient for Mitea, Yardna, and Vayu the ex- 
hilarating {Soma) mixed with the three ingredients® 
is prepared by the performers of good rites. 

9. Flow Soma, the showerer, for the banquet of 
the gods; enter the Soma- vessel dear to Indra; 
bring us safe past the hostile {Rdlcshasas) before 
they oppress us; for he who knows the country 
tells the direction to him who asks (the way).^ 

10. Hasten (to the vessel) as a horse when urged 
(hastens) to the battle; flow Indd into Indra’s 
belly ; all-knowing (Soma) bear us (safe) across,® as 


^ Le, the streams of the Soma juice. 

^ Or motionless, i.e, placed in the vessel. 

^ Water, curds, and milk. 

^ Say ana completes the simile : as by telling him he pro- 
tects (helps) him, so do thou who knowest the roads of the 
sacrifice protect us by telling us the sacrificial paths.” 

® across dangers or evil spirits fduritdnyatitya pdrayaj. 



316 


EI6-VEDA SANHItI. 


(boatmen bear people) across a river in a boat, 
fighting like a hero, defend ns from the reviling (of 
the foe), 

StJKTA IV. (LXXI.) 

The RisU is Eishabha son of Yi^wAmitea ; the deity is the 
same as before ; the metre of verses 1 to 8 is Jagatz, of verse 
9 Truhtuhh, 

fatgA XXV. 1. The donation is given ; the vigorous (Soma) 
enters his resting-place, and, vigilant, guards (his 
worshippers) against the malignant Rdkshmas ; the 
green-tinted {Soma) produces the all-sustaining water 
of the sun;^ (he places) the mighty sun* to cover 
the two worlds, to purify (created things). 

2. The powerful {Soma) advances with a roar 
like a slayer of men; he puts forth that Asura- 
slaying tint* of his; he abandons bodily infirmity; 
the food^ goes to the prepared (altar); he assumes 
a form advancing to the outstretched (filter). 

3. Expressed with the stones by the hands (the 
Soma) flows; he moves like a bull; (worshipped) 


^ Or, taking mlJiah as aconsative and pay ah as genitive, ‘‘ the 
firmament the supporter of the water/^ 

* Brahma is explained as ^Mhe mighty uplifted one that 
destroys darkness or the supreme sun’^ {parivridha^if as if 
deriving "brahma from vrifnh or IrMi), 

^ i,e. green ; or varnam means ‘‘ protecting strength.” 

^ Le. the Soma: pituh means juice” or '^food.” Sayana 
explains tand at the end of the verse as *‘in the biter out- 
stretched by the sheepskin,” as if it were a participle passive 
of tan in the locative. 



SEVENTH ASHTAKA — SECOND ADHTIyA. 317 

with praise he wanders through the firmament ; he 
rejoices, he is embraced; (praised) with a hymn 
he fulfils (the desire of the worshippers), he is 
cleansed in the waters, he is honoured at the (god)- 
protected (sacrifice).^ 

4. The powerful exhilarating ^Sbma-juices be- 
sprinkle Indra who dwells in heaven, the aug- 
menter of the clouds,^ the destroyer of the dwelling 
(of the foe); in whom,® on account of his great- 
nesses, the cows, the eaters of the oblations, mix 
the best (of their milk contained) in the uplifted 
udder. 

5. The ten fingers of the arms urge him near to 
the ground (of the sacrificial altar) like a chariot ; 
he goes (to the vessels), he approaches the concealed 
(milk) of the cow when the praisers produce his 
resting-place. 

6. The shining (Soma) approaches the golden.Varga xxvi. 
seat, the station constructed by his holy rites, as 

a falcon (approaches) his nest; (the worshippers) 
send the well-beloved by their praise to the sacred 


* Or, at tlie sacrifice wbicli nourishes the gods by bestowing 
oblations on them. 

“ Or, mountains. 

® Indra is here regarded as Sotua Fammdna. The word 
mrimahlnh at end of verse is explained urutwair nialiaitwaih ; 
but it is dijBdoult to see to what Say ana thinks it refers. As 
he regards it as an abstract noun, it cannot be taken with 
§rin,mti as that with which the cows mix their milk. 



318 


TliG-VEDA SANHITi. 


V ar»?a 
XXVI I. 


grass ; the adorafcio Soma proceeds to the gods like 
a horse. 

7. Eadiant, wise, flowing in separate streams, (the 
Soma descends) from the firmament ; the showerer 
offered at the three libations responds to the praises 
(of the worshippers) ; led in a thousand directions, 
coming and going, he shines at many a sunrise 
like one who sings praises (to the gods). 

8. His ray ‘ creates a shining form ; at whatever 
battle it is present, it heats down the adversaries ; 
the giver of water goes with the oblation to the 
divine people, (it meets) with good praise: [Soma) 
is joined by (a hymn) demanding kine as the 
chief boon. 

9. Like a hull approaching the herds [Soma) 
roars (as he approaches the praises): he appro- 
priates the lustre of the sun; celestial, flying 
gracefully ^ he looks down upon the earth ; by his 
wisdom Soma contemplates mankind. 

StoA V. (LXXII.) 

The Rislii is Haeimanta of the race of Angieas; the metre is 

Jagati, 

1. They cleanse the green-tinted {Soma): is 

harnessed like a swift horse ; the Soma is combined 


' Saj'inia derives varna from vriy in the sense of keeping 
ufl’, healing hack, ‘‘his ray repelling his foes.’’ Compare verse 2. 

- Supurnah propcily means a hawk: Say ana takes it ety- 
mologictdly, siqmtanahy and adds, “ going gracefully, because 
it is carried off by Gayairi in the shape of a hawk.” 



SJiyENTH ASHTAKA — SECOND ADHYITA. 319 


in the pitcher with the products of the kine. He 
utters a sound, (the worshippers) send forth praise ; 
how many (boons) abundantly delighting^ the 
utterer of many praises (doth Soma bestow). 

2. Many wise men utter praise together, when 
they have milked the Soma into Indea’s belly,^ 
when fair-armed men cleanse the delightful ex- 
hilarating juice with their ten united® (fingers). 

3. Unceasing the Soma goes to mix with the 
products of the kine ; he utters a cry dear to the 
daughter of the sun.* The praiser ® brings delight 
to him ; he is united to the two kindred sisters 
(the hands). 

4. Shaken by the men, expressed by the stones, 
the delighter (of the gods), the lord of cattle, 
ancient, distilling (in the vessels), born in due 
season, (the Soma is placed) on the sacred grass; in- 
telligent, the material of the sacrifice of man, pure, 
the Soma flows for thee, Indba, of his own accord. 


^ Sa 3 ’'ana explains paripriyah as paritah prinayitrmi, taking 
it witk dhandni, implied in Jcati chit. It is, kowever, more 
probably, the nominative (plural masc.). 

* is, the dronakalaia, 

3 sanilabhih, lit. having one nest ’’ {nida), Sayana does 
not explain it here, but elsewhere paraphrases santla by 
samdmsthdna^ sdmananivdsa, etc. 

* i.e, the dawn ; because, as Sayana says, at that time the 
noise of the ejffusioh of the Soma is great. 

® Sayana explains mnamgrimh as Tcmnaniyam stofram grihud- 
tUi, Naigh. II. 4 gives the meaning arm.” 



320 


BIO-YEDA SANHITI. 


5. Ui’ged by the arms of men, poured forth in 
a stream the Soma flows for thee, Indea, for 
strength ; ^ thou accomplishest the rites, thou 
overcomest enemies ^ at the sacrifice ; tbe green- 
tinted Soma rests upon the cups like a bird perch- 
ing on a tree. 

6. The seers, the experienced performers of holy 
acts, milk forth the seer, the loud-sounding iin- 
decaying Soma ; the regenerated cattle and the 
praises combined repair to him at the place of birth 
of the sacrifice.* 

7. The supporter of the vast heaven, (placed) 
upon the navel of the earth, moistened amongst 
the rivers in the wave of the waters, the thunder- 
bolt of Indea, the showerer (of benefits), the 
possessor of wealth. Soma auspiciously exhilarating 
distils into (Indra’s) heart. 

8. Performer of good deeds, flow quickly round the 
terrestrial region, giving (riches) to the worshipper 
and the shaker (of the libation);^ do not deprive 
us of the wealth that enriches our dwellings ; may 
we be invested with abundant wealth of divers 
kinds. 


^ Or for tlie sake of food 
^ Sayana explains matih as ahhimdndn htrun, 

* t.e. tke northern altar. 

* AihktmaU means making the ddJidvana (shaking) with 
the three filaments of the Soma, after the Addlhja libation. 
Sayana refers to a sdtra of Apmtamba, 



SE7ENTH ASHTAKA — SECOND ADHYIYA. 321 

9. 0 Indd, bring us quickly (wealth) with a 
hundred gifts, with horses, with a thousand gifts, 
with cattle and with gold; measure unto us 
abundant riches and food; come, purified one, to" 

(hear) our praise. 

StJKTA TI. (LXXIII.) 

The MisM is Pavitba of the race of Angieas ; deity and metre 
as before. 

1. (The streams) of the dripping effused [Soma) xxix 
sound together on the jaw (of the sacrifice),^ the 

Soma juices flow together to the place of sacrifice. 

The powerful [Soma) has made the three exalted 
worlds for the use (of men and gods) ; the ships ® 
of the truthful (Soma) satisfy the pious worshipper. 

2. The mighty (priests) assembled together send 
forth (the Soma) together; desirous (of heaven) 
they drive it to the wave of the river ; generating 
praise they nourish the precious body of Indba 
with the streams of the exhilarating Soma. 

3. (The rays of the Soma) having the means of 
purification sit round the voice (of the firmament),* 


' Sayana explains sraUve as the plank of the Soma press 
(adhiskavana phalaka), which is the jaw of the sacrifice. 

’ i.e. the four pots for the Aditya, Agrayana, Ukthy0 and 
Dhruva libations. 

® Sayana takes lAcham as the voice of the firmament (or 
middle world) residing in the Soma, and cites : “ Soma standeth 
in the firmament ; the king Soma sitteth amongst the Gan~ 
dharvas.” The Toice of the fitmament means, xipparently, 
TOL. V. T 



322 


9,IG-TEDA SANHITI. 


their ancient father protects their (light-giving) 
work; Soma the all-envelopper has overspread the 
mighty firmament (with them) ; the skilful (priests^ 
are able to conduct (the Soma) to the all-sustaining 
(waters). 

4. (The Soma rays) in the firmament of a thou- 
sand streams (unite with the earth) below; in the 
summit of heaven, sweet-tongued, in separate 
drops, his rays,^ swiftly moving, never shut their 
eyes;^ fixed each in his place, they are the 
molesters (of sinners).® 

5. (The rays) which were manifested in heaven 
and earth, illumined by the hymn (of praise), 
consuming the impious (saerificers), drive away 
by their wisdom from earth and heaven the black- 
skinned (Bdkshasas) hated by Indea. 

Varga XXX. 6. (The rays) which regulating praise and pur- 
posing celerity were manifested from the anckht 


thunder, and the rays of the Soma refer either to the moon 
or to the Soma juices identified with the rain. 

' Say ana explains sjpaiah as sdrabhutd rasmayah^ hut the 
ordinary meaning of spies ” or warders ” would make better 
sense. 

Say ana adds : but always keep watch to know the evil 
and the good, or always keep on the alert as kings do to 
guard against enemies.’’ 

^ Eather, ^‘in every place there are barriers strewn with 
snares ” (to keep off and catch the wicked or the Eakshasas), 
or ‘^prisons filled with fetters.” Cf. YII. 4. 10, and IX. 
41 . % 



SEVENTH ASHT-IKA — SECOND ADHTITA. 323 

firmament, them the felind and deaf’ avoid; the 
wicked traverse not the path of truth. 

7. The intelligent sages extol the voice (of the 
firmament) in the purifying extended (Soma) with 
its thousand streams; the Rudras are their servants,^ 
swift-moving, inviolable, reverend, of goodly aspect, 
the beholders of men. 

8. (Soma) the protector of the sacrifice, the doer 
of good deeds cannot be resisted ; he places in his 
heart® the three purifiers; he the all-wuse looks 
over all worlds ; he censures those who are hostile 
in action, who sacrifice not. 

9. The thread of the sacrifice spread over the 
filter extends by its act to the tip of Vaeuna’s 
tongue ; * the wise approaching reached it ; ® but 
he who is incompetent for the rite sinks (to hell) 
even in this world. 


' Sayana explains this as spiritually blind and deaf — “ those 
who do not see good objects — those who do not hear the jjraise 
of the gods.” 

“ This seems to be the meaning ascribed by Sayana to S2)ahh., 
viz. vachd vasimh (obedient voices). 

“ i.e. combines in himself; the three purifiers are Agni, 
Vdyu, and the sun. 

^ i,e. the Vasatlvari waters, which are on the tip of Vai un'i's 
tongue. 

® “ It ” refers to the tip of Vurma's tongue ; the wise re ach 
it by their praises or oblations. 



324 


BtS-YElXAl SANHITl. 


SiJkta VII. (LXXIV.) 

The RisM is Kakshivat the son of Tibshatamas ; the metre of 
verse 8 is Trishtulh, of tht rest Jagati. 

Tarea XXXI. 1. Bom in the water (the &omd) cries out like 
a child, when powerful and brilliant^ he wishes to 
enjoy heaven : he comes from the sky to mix with 
the water that nonrisheth the kine;^ we ask him 
by our praises for an opulent dwelling, 

2. The supporter of heaven, the prop (of the 
earth),® the >S'o?H«-juice who, widely spreading, fill- 
ing (the vessels), flows in all directions — may he 
unite the two great worlds by his own strength ; * 
he has upheld them combined: (may he) the sage 
(bestow) food upon (his worshippers). 

3. (There is) abundant food well-prepared made 
of Soma and sweet for (Indra) who comes to the 
sacrifice; the way to earth is broad: (for Ixdra) 
who is the lord of the rain (that falls) here, the 
possessor of cattle, the showerer of water, the 
leader (of the sacrifice), whose road is hither,® who 
is deserving of praise. 


' Or swift as a horse.” 

* Fayovridhd^ ''that feeds the milk of kino and the sap 
ot herbs.” 

® Sayana refers to Eig Veda, IX. 89. 6. 

* Sayana explains yaJcsliat ae Bamyojayatu^ and dvritd as “by 
an act not to be shared,” ue^ by its own unaided strength.” 

^ Le. to this our sacrifice. 



SEVENTH ASHTAKA — SECOND ADHYIyA. 325 

4. Full of sap the butter and milk is milked 
from heaven, the bond ^ of the sacrifice, the water is 
generated : the assembled liberal givers delight him : 
(the Soma-juices) the leaders, the protectors shower 
down the accumulated (water). 

5. Combining With the wave the Soma utters a 
cry ; he sprinkles ^ his god-protecting body for the 
worshipper ; he places the germ upon the lap of the 
earth, whereby we acquire sons and grandsons. 

6. May those (juices) which are in the third 
world, the world of many streams, unconnected, 
bestowing progeny, descend; the four digits® (of 
the Soma) sent down from heaven bearing water 
bring the oblation and the nectar. 

7. When the Soma seeks to gain (heaven) he 
assumes a white colour; showering (benefits), 
powerful he knows (how to bestow) abundant 
wealth (upon the worshippers). He by his wisdom 
is associated with excellent rites; he bursts asunder 
the rain cloud from heaven. 

8. Anon the Sonia successfully^ reaches the 


‘ NAhhih is taken by Sayana as “binding,” from naJi, to bind. 

* i.e. distils into tbe vessels. 

* Sayana explains naMah as the rays (iiftaydh) or digits 
flealdh.) of tbe Soma, and derives it in a confused Tray both 
from nalJias, heaven, and the root mh, to bind (ndlhah—nalhaso 
hddhiJcdh “obstructing heaven”). 

* Sayana explainfe sasavdn as samhhajan, ■which must mean 
"enjoying, possessing,” though aamlhajamdnah would.be more 
correct in this sense. 



326 


RIG-YEDA SANHITX. 


white water-besprinkled pitcher like a horse 
(reaching) the goal: the devout (priests) stimulate 
him with their praise ; (he bestows) cattle upon 
KaTcsMvaf who has seen a hundred winters.^ 

9. Purified 8oma^ when thou art diluted with 
the water thy juice passes through the woollen 
fleece ; cleansed by the sages, 0 exhilarating 
purified (Soma), be sweet-flavoured for Indea to 
drink. 


SiJkta VIII. (LSXVO 

.The ^isM is Kati of the race of Bheistt ; the metre js Jagati. 

1. ®(The Soma) fit for food flows towards the 
delightful waters in which the mighty (Soma) is 
fostered; the beholder of all, the great (Soma) 
mounts the mighty sun’s chariot which goeth 
everywhere. 

2. The tongue of the sacrifice (Sonia) distils the 
delightful exhilarating (juice), speaking,® lord of 
this rite, unassailable; the son (the sacrificer) 


' S'ataldmdya is here explaiaed by Sayana as iahugam&naya 
(qu. one ■who attains many things) : he elsewhere explains 
the word by aparimila-k&la “lasting for an endless time.” 

* Verses 1 to 3 oecnr Sama Veda, II. 1. 1. 19. 1-3 : verse 1 
also ihid. 1 . 6 . 2. 2. 1. 

’ i.e. “ resounding ” or “ replying to the praises of the 
worshippers.” 



SEyEOTH ASHTAKA — SECOOT) ABHTiYA. 827 

assumes a third name unknown to his parents 
in the brilliance of heaven.^ 

3. Shining, he cries aloud (descending) into the 
vessels, pressed by the priests into the golden 
receptacle ; the milkers of the sacrifice ^ glorify 
him; the supporter of the three sacrifices shines 
(most) on the days of sacrifice. 

4. Effused by the atones and by the praises, fit 
for food, illuminating heaven and earth the parents 
(of the universe), pure, (the Soma) flows between 
the sheepis hairs; diluted (with the water) the 
stream of the exhilarating beverage (is purified) 
day by day. 

•5. Soma^ flow forth for our welfare ; purified by 
the priests clothe thyself in the (milky) mixture : 
with the exhilarating loud sounding * mighty juices 
which thou hast, inspire Ixdea to bestow affluence 
upon us. 


1 “ The third name unknown to his parents ” means a name 
not given at birth at the altar called ndma-lcarana. Sayana 
explains rocliane divah as dyulohasya dipyamdne some 'Wmliit,- 
yamane sati. He cites Baudhdyana, who gives Sotnaydjin as 
an instance of a “ third name.” 

® Sayana refers to the TaiUirlya JSrdhmana-. “the priests 
milk the stones as calves (milk the cows).” 

® Ahanasas is explained by YdsTca (whom Sayana cites) as 
“having slaughter,” or “having utterance.” Sayana adds to 
these two other meanings, “ being struck or pressed ” and 
“having praises.” 



328 


Rie-VEDA SANHITi. 


Varga I. 


ADHYiCYA III. 

MANPALA IX. Continued. 

ANTJVAKA IY. Continued. 

StJkia IX. (LXXYI.) 

The Rishi is Xavx the son of BHEien; the deity is Pavamdm 
Soma ; the metre is Jagati. 

1. the sustain er (of all) flows from the 
firmament, the purifiable juice, the invigorator of 
the gods, worthy to he praised by the priests ; 
green-tiated like a horse let loose by the charioteers 
he easily restores his vigour in the waters. 

2. Like a hero he carries weapons in his hands, 
desirous of enjoying felicity, mounting his chariot 
in quest of the cattle (of the worshipper), animating 
the strength of Indea, Ixdu, urged by the wise 
performers of pious acts, is anointed (with the milk 
and curds). 

3. So7m, who art purified, who desirest strength 
enter Indili’s belly in a mighty stream; milk 
heaveii and earth for us as lightning (milks) the 
clouds ; now with the rite ® mete (unto us) abundant 
food. 


* Verses 1 to 3 occur, with slight variatioDS, Sama Veda, 
[I. 5. 1. 12 ; verse 1 also ihid. I. 6. 2. 2. 5. 

® i.e. at the very time the rite is being performed. 



SEYENTH ASOTAKA — THIRB ADHYIYA. 329 

4. (Soma) tlie sovereign of the universe flows 
forth ; su'^passing the Rishis he desired the worship 
of the all-seeing truthful (Indra) ; he who is 
cleansed by tne ray of the sun, the father of praise, 
the unequalled sage. 

6. As a bull (entering) the herd thou rushest 
to the receptacle, on the top of tne waters, 
showering (benefits) crying aloud; thou fio west for 
Indra, most exhilarating, so that we may be 
victorious in battle protected by thee. 

SdKiA X. (LXXVII.) 

Deity, and metre as before. 

1. ^The sweet. flavoured beverage sounds in thevargaii. 
pitcher, the thunderbolt of Indra, more beautiful 

than the beautiful:^ (the streams) of this veracious 
(Soma) approach yielding much milk, dropping 
water, lowing like kine (laden) with milk. 

2. That ancient (Soma) flows, which the hawk, 
despatched (for the purpose), brought down fx*om 
heaven passing through the (third) world; ho® 
detaches the sweet-flavoured (Soma) flying down- 
wards, with mind full of fear of the archer JTrisdnu. 


' Sama Veda, I. 6. 9. 2. 3. 

“ Sayana explains the words vapusho vapiishtarah as “ sowing 
seed more than any other sower of seed.” 

® Sayana refers saA to the Soma ; it would seom hero to refer 
to the hawk, who is afraid of Krisam, the protector of the 
Soma. As to the legend, Sayana cites Ailartya Brd/imanu, 
III. 26. 



330 


BJG-TEDA SANHITI. 




Varga III. 


3. May the former and the latter /Sowia-juices 
flow to give Tis abundant food and milk, pleasing 
to look upon like beautiful well-adorned (women), 
which (juices) perform every prayer and every 
oblation. 

4. May this Indu, praised of many, knowing 
those who desire to slay us, slay them with united 
mind; who being in the dwelling of the lord 
(Agni) deposits a germ (in the herds) and hastens 
to (our) milk-giving ^ herd of cattle, 

5. The maker of all, clever in work, the juice, 
mighty unassailable Yartjka ^ flows from heaven 
for the sake of him who goeth hither and thither ; 
the friend of all the adorable {Soma) is effused in 
affliction® uttering a sound like an ardent horse 
amidst a herd (of mares). 

S^KTA XI. (LXXTIII.) 

Rnhi, deity, and metre as before. 

1. This royal {Soma) producing a sound flows 
forth ; clothing himself with the water he advances 
towards the praises (of the worshipper) ; the sheep * 
with its fleece lays hold of the impure form: 
purified he approaches the station of the gods. 


^ Unibja is derived by Sayana from urn-\-djp-\-jan ** producing- 
abundant water (milk).” 

* Sayana does not notice this word. 

3 Yrijineshu is explained by Sayana as locative absolute^ 
‘‘when misfortunes exist.” The Soma is effused in order to 
avert misfortunes. * Le. the filter. 



SEVENTH ASHTAKA — THIED ADHTItA. 331 

2. Thou art effused by the priests, Soma, for 
Indea; thou the observer of men, stimulated, 
intelligent, art immersed in the water; many are 
the paths for thee to follow,^ infinite are the spread- 
ing green-tinted streams alighting on the cups. 

3. The nymphs of the firmament seated in the 
midst ^ fiow towards the sagacious Soma ; they 
cherish him the sprinkler of the hall of sacrifice: 

(the worshippers) solicit Pavamdna (the unde- 
caying) for a boon. 

4. Soma flows for us, the conqueror of cattle, 
of chariots, of gold, of heaven, of water, of 
thousand-fold (wealth), whom the gods have made 
for (their) drinking, exhilarating, most sweet- 
flavoured, dropping, purple, causing happiness. 

5. Bestowing all these true riches, loving us thou 
flowest. Soma, purified; destroy our enemy whether 
he be far or nigh; grant us a free road and freedom 
from danger. 

SfiKTA xn. (LXXIX.) 

JRisM and metre as before. 

1. ®May the spontaneous /S'oH 2 a-juices flow to us varga iv. 
at the brilliant (sacrifices), green-tinted, effused; 
may they be destroyed who are the withholders of 


^ Or, connecting the last line with the first : There are 
ancient paths for thee to go to Indra, and a thousand bay 
, horses standing' in the cups/’ 

* In the middle of the sacrifice, in the cups. 

® Sama Veda, I. 6. 2. 2. 2. 



3S2 


RIG-VEDA SAJiTHITl. 


Varga T, 


food from us; may (our) foes be destroyed; may 
(the gods) enjoy our pious acts. 

2. May they flow to us, may they bring us riches 
— the honey-dropping >S(9?Ma-juiees by whose aid 
we encounter the powerful (enemy) ; may we over- 
coming the opposition of every man always bear 
off his wealth. 

3. Tor the (Soma) verily is the foe of his own 
enemy and the destroyer of the enemy of another ; 
as thirst overcomes one in a desert, so purified Soma, 
who art irresistible, slay (both) those (adversaries). 

4. Thy best juice (dwells) in the navel of heaven, 
that which receives (the oblation); chy (members) 
grow up thrown upon the summit of the earth; 
the stones devour thee upon the cowhide ; ^ the 
wise (priests) milk thee into the water with their 
hands. 

5. Thus, Indu, the chief (priests) making the 
mixture send forth thy well-lodged, well-formed 
juice ; purified Soma, destroy (our) reviler ; let thy 
potent, delightful, exhilarating (juice) appear. 

StJETA XIII. (LXXX.) 

The llisM is Tasv the son of BnAEADvijA ; the metre and deity 
as before. 

1. The stream of the &oma^ the contemplator of 


' Sdyaim says that altliougb ia bis time people poured the 
Soma out upoa a black antelope’s skia, and not a cowhide, 
the Serna was measured on a cowhide for the purpo«e of selling. 



SEVENTH ASHTAKA — TH I ED ADHYXYA. 333 

man, flows forth; it invites by the sacrifice the 
gods (who dwell) above the sky ; it shines forth 
at the voice of the sacrificer; the libations cover 
(the earth) like rivers. 

2. Giver of food, whom the kine^ praise, thon 
mountest, bright shining, thy station fashioned by 
golden-hands®; thou, Soma, the health of the wor- 
shippers, increasing (their) abundant food flowest 
for Indra, the showerer (of benefits), the giver of 
exhilaration. 

3. The (Soma) flows to Indra’s belly for (his) 
food,® giving extreme exhilaration, clothed with 
vigour, giving good fortune he spreads forth to- 
wards all beings; sporting (on the altar), green- 
tinted, swift-moving, the showerer of benefits, he 
flows forth. 

4. The priests, the ten fingers, milk thee forth 
for the gods, most sweet-flavoured, flowing in a 
thousand streams; effused by the men, expressed 
with the stones, do thou, Soma, the winner of 
thousand-fold wealth, flow to all the gods. 

5. The ten fingers of the skilful (one) milk thee 
forth with the stones into the water most sweet- 


^ Aghnydh, explained as aJiananii/d gdvah; the meaning is 
that the kine who are brought to the sacrifice and milked 
for the curds, etc., with which the Soma is mixed, are lowing. 

* See note to IX. 1. 2. 

* Or, for the sake of getting food for the sacrificer. 



334 


RIG-VEDA SANHITi. 


VaigaTI. 


flavoured, the showerer (of benefits); Soma, ex- 
hilarating IxDEA (and) the celestial people, thou 
rushest forth, when filtered, like the wave of a 
river. 


StJkta XIV. (liXXXI ) 

Rishi as before; the metre of verse 5 is Trishtitlhy of the rest 

Jagatu 

1. The graceful waves of the purified Soma flow 
into Indea’s belly when being effused and drawn 
forth (together) with the potent curds of the kine, 
they excite the hero ^ to bestow (gifts to the wor- 
shipper). 

2. The Soma flows towards the pitchers, like a 
draught horse, lightly moving, the showerer; and 
knowing both races of gods — those who come to 
(the sacrifice) from the other world and those who 
(come) from this world.' 

3. Soma, when purified, strew upon us wealth; 
luDV, who art possessed of affluence, be (the donor) 
of ample riches ; dispenser of food, grant to Vase 


^ Indra* 

* S%aiia takes ahioti as tbe predicate of yat ; it would 
make better seuse^ and the inversion would be avoided, if we 
understood somah as the subject of ahioti : he acquires what 
is in the woild above and what is in this world,’’ the ablatives 
amutah and Uffk being put for the locative by attraction, as 
if it w’erc, ^‘he acquires from the next world what is there 
and from this world what is here.” 



SEVENTH ASHTAKA — THIED ADHtIYA. 335 

prosperity through (thy) intelligence, scatter not 
our riches ^ far from us. 

4. May the generous (gods) met together come 
to us — PiisHAN Pavamana, Mitha, Yaetjna, Brihas- 
PATi, the Martjts, Vatu, the Aswins, Twashtri 
Satitri, and beautiful ^ SARASWAif. 

5. The all-pervading couple heaven and earth, 
the divine Artaman, Aniir, Yidhatri, Bhaga 
deserving the praise of men, the spacious firma- 
ment, all the gods honour the purified (Soma). 

SiJkta XV. (IXXXII.) 

The metre and JRishi as before. 

1. *The Soma has been effused radiant, thevargavii. 
showerer, green-tinted ; magnificent as a king, 

he cries aloud when approaching the waters; 
purified, he passes through the sheep’s fleece, to 
alight on the water-moistened seat like a hawk 
(on its nest). 

2. Thou, who art wise, passest through the 
adorable (filter) with a desire to perform the 
sacrifice ; being cleansed thou rushest like a horse 
to the battle. Driving away misfortunes be 
gracious (to us). Soma; clothed in water thou 
proceedest to the cleansing (vessel). 

^ JVb gayayn^ i.e. asmahhyam pradeyaiu dJumam the wealth, 
to be bestowed on ns.” 

^ Stiyayyid is explained as smigraM ‘‘ having a fair bod}".” 

^ Yerses 1 to 3 occur Sama Yeda, II. 5. 2. 13 j verse 1 
also ibid. I. 6. 2. 2. 9, with vdram atyesliyamjayam for vdraih 
paryeiymyayam ; no mrida for mrilaya and other variations. 



336 


BIG-VEDA SANHITI. 


3. The mighty winged [Soma) whose father is 
PAEJAinrA^ has placed his dwelling on the navel 
of the earth among the mountains ; the sisters, 
the waters flow to (the produce of) the kine ; he 
meets with the stones at the beloved sacrifice. 

4. As a wife to her hii,sband, so thou (affordest) 
delight to thy worshipper ; (Soma), offspring of 
Pajea,^ listen (to the praises) I address to thee; 
in the midst of our adorations advance to grant us 
life ; Soma, who art irreproachable, be vigilant 
against (our) foe. 

5. As thou, Imdtt, didst attain strength® for the 
ancient (rishis), giving them hundredfold (wealth) 
invulnerable,® giving them thousandfold (wealth) ; 
so now flow for (our) modern prosperity; the waters 
wait upon tby functions. 

S,toA. XVI. (LXXXIII.) 

The RisJii is Payitba ; the metre is JagatL 
Varga VIII. X. *Lord of prayer, thy filter is stretched out ; 

thou who art the sovereign, enterest its members 


' i,e. the rain. Sayana takes somah, implied in maUshasya 
parninahj as the subject of dadke. The mountains are the 
grinding-stones : the navel of the earth the oblation. He ex- 
plains swasdrah as fingers,” which makes no sense. 

* the earth ; 8'oma is its offspring, because it is produced 
in the ground in the form of a herb. 

® S^ana omits vdjcm and amridhrah from his commentary. 

* Yerses 1 to 3 occur with variations, Sama Teda, II. 2. 
2. 16; verse 1 also ihid» I. 6. 2. 2. 12. 



SEVEOTH ASHTAKA — THIED ADHXiTA. 337 

from all sides ; the raw (liquid) whose mass is not 
heated attains not this (filter); it is the boiled 
(liquids) bearing (the sacrifice) which attain it. 

2. The filter of the foe-scorching (Soma) is spread 
on the summit of heaven ; his shining filaments are 
separated; his swift-flowing (juices) protect the 
purifier (the worshipper) ; they dwell upon the 
summit of the sky in their wish (to approach 
the gods). 

3. The chief sun of the dawn (the Soma) shines 
forth ; sprinkler (of water), he nourishes the worlds, 
wishing (to give them) food : by his intelligence the 
intelligent build, the fUris^ the beholders of men, 
support the germ (of vegetation). 

4. The Gandharva verily protects his station; 
the marvellous (Soma) preserves the races of the 
gods; the lord of cattle^ seizes (our enemy) with 
a snare, the doers of good attain the drinking of 
the sweet-juiced (Soma). 

5. Possessed of water, thou goest clothed in the 
liquid water, ^ to the great celestial abode to (take) 
the sacrifice ; as king thou ascendest to the battle,® 
mounted on thy filter-chariot; armed with a thou- 
sand weapons thou winnest (us) abundant food. 


* Sayana apparently takes nidJidpaUh (the lord of snares) 
as if it were nidhipatih (the lord of treasure), unless paimami.- 
Jiasw&mi is a mistake for pakasamiiha^ . 

* Sayana takes havih and nahJtah in apposition. 

® i.e. the sacrifice. 


VOL. V. 



338 


RIG- VEDA SANHITX. 


StkTA XVII. (LXXXIY.) 

The is PEAjlPATr the son of VIoh:; the metre as before. 

Varga IX. 1. Flow, tie exhilaratot of the gods, the far- 
seeing, the giver of water, for Iitdea, Vartoa, and 
Yatu; grant us this day wealth and health; calP 
the celestial people * on the spacious ground (of the 
sacrifice). 

2. The immortal Boma who is stationed upon the 
worlds, goes round about ® them all ; Indd, binding 
and unloosing, accompanies (the sacrifice) for its 
protection, as the sun the dawn.* 

3. The Boma who is created hy the (sun’s) rays, 
(and whom they place) in the herbs for the gratifi- 
cation of the gods, desiring to go (to the gods), 
taking wealth from (the foe), flows when effused 
in a brilliant stream, exhilarating Indra (and) the 
people of heaven.® 


^ the gods hear the Boma flow, they come to the 

sacrifice. 

* Or, speak to the godly folk {i.e. me, the rishi), saying 
‘‘ sddhu, samhhahta.^^ 

® protects. 

^ Sayana expands this thus: Indit accompanies the sacrifice 
(sacrificer), connecting it (him) with the gods (the desired end 
— phalaih)^ separating it (him) from the Asuras, etc. (calamities), 
as the snn for the protection (of sentient beings) accompanies 
the dawn, connecting it with light and separating it from 
darkness. ^ 

^ Sayana takes daivyam with indram the lord of the gods/’ 
overlooking janam. 



SEVENTH ASHTAKA — THIRD ADHYXyA. 339 

4. This is the So7m, the conqueror of thousands, 

■vrho flows stimulating the rapid voice (of the priests), 
awaked at dawn ; Indd sends forth his ocean with, 
the winds, and sinks into the pitchers into Indea's 
heart.' 

5. The kine dilate with their milk that milk- 
augmenting Soina who bestows all things by means 
of praises; (the Sojna) the winner of (our foes’) 
wealth flows purified by the rite, apt for the rite, 
wise, experienced, the (giver of) all food. 

StJKTA XVIIL (LXXXV.) 

The BisM is Yei^a of the race of Bheigtt ; the metre of the last 
two verses is Truhtubh, of the rest Jagatu 

1. Flow forth, Soma, well-effused for Indra ; Varga x. 
may disease and the RdJcshasas he (kept) far off; 

let not the double-dealers be exhilarated by thy 
liquor; may the >S'o?»a-juices be full of wealth at 
this (sacriflce). 

2. Purified (Soma), animate us in battle ; for 
thou art powerful, dear to the gods, the exhilarator. 

Slay our foes, approach (us) who desire (to pro- 
pitiate thee by) praises ; Indra, drink the Soma, 
destroy our adversaries. 

3. Thou flowest, Indd, the inviolable, the most 
exhilarating; thou art thyself the best support® 


^ Sayana explains aindrasga hdrdi as '‘in such a way that 
Indrd^s heart is friendly.’* 

* Sama Yeda, I. 6. 2. 2. 8. 


^ Sayana, " food.’^ 



340 


EIG-VEDA SASTHITi. 


Varga XI. 


of Indba; many sages approach, and glorify thee 
the ruler of this world. 

4. The guide of thousands, flowing in a hundred 
streams, marvellous, Indtj flows forth for Indea, 
(his) beloved beverage; approach (the filter) winning 
(us) land, winning water, 0 Soma, sprinkler, make 
our path broad. 

5. Crying aloud thou art blended in the pitcher 
with curds and milk, thou passest through the 
woollen fleece in the midst ; being- cleansed like a 
horse, distributing (gifts), thou flowest. Soma, into 
Indea’s belly. 

6. Flow sweet for the celestial people, flow sweet 
for Indea, whose name is worthily invoked ; sweet 
for Mitea, Yaetoa, Vatu, Beihaspati, thou who 
art sweet-flavoured, inviolable. 

7. The ten fingers clean the horse in the 
pitcher; among the vipras the worshippers send 
forth praises; the filtered (juices) hasten to the 
fair praise, the exhilarating Soma juices enter 

IXDEA. 

8. (Soma), when filtered, bring us male progeny, 
extensive pastures, a large and spacious mansion; 
let no hinderer of this (rite) be lord over us ; Ikdtt, 
through thee may we win all wealth. 

9. The showerer, the beholder, has taken his 
station upon heaven, the seer has illumined the 
luminaries of heaven ; the king passes through the 
filter with a shout, (the SOnta juices) the beholders 
of men milk forth the ambrosia of heaven. 



SEVENTH ASHTAKA. — THIRD ADHTITA. 341 

10. In the heaven^ of the bright (sacrifice) 
the sweetivoiced Venas severally milk forth the 
sprinkler, the mountain-hannting (Soma ) ; (they 
sprinkle, him) nourished in the waters, juicy, 
in the ocean(-like pitcher), in the wave of the 
river ; (they sprinkle him) sweet-flavoured, in 
the filter. 

11. The many voices of the Ybnas praise (the 
Soma who dwells) in heaven, well-winged, falling 
(to earth) ; praises soothe the crying infant, the 
golden bird, reposing on the earth.^ 

12. The elevated Gandharva abides above the 
sun contemplating all its forms; the sun shines 
with white light, radiant he illumines the creative ® 
heaven and earth. 


^ Sayana explains nake as ‘‘free from pain, the place called 
havirdhdna ’’ ; divah is dyotamdnasya yajnasya. 

* i.e. the havirdhdna. 

® Mdtmrd is explained by Sayana as nirmdtryau. It is either 
“the two mothers/’ or more probably “the two parents” 
(cf. pitarau). 



342 


RIO-TEDA. SANHITI. 


ANTJVA'KA V, 

ADHYAYA III. Continued. 

Si5kta I. (LXXXTI.) 

The MisMs are various: verses 1-10 the AKBisHii' Masha 
JRisMs; verses 11-20 the Sikata XivivAEis; verses 21-30 
the Peisiti Ajas; verses 31-40 the above three classes together; 
verses 41-45 AiEt soh of BhtIma; verses 46-48 Geitsamada : 
the deity is Soma PavamIita ; the metre is Jagati. 

Varga XII. 1. Thj (juices), purified (Soma), all-pervading, 
quick as tkought, go of themselves like the ofispring 
of swift (mares) ; the celestial well- winged sweet- 
flavoured juices, great exciters of exhilaration, alight 
upon the receptacle. 

2. Thy exhilarating all-pervading juices are let 
loose separately like chariot-horses ; the sweet- 
flavoured (Soma) waves (go) to Indea the wielder of 
the thunderbolt as a cow with her milk to the calf. 

3. Like a horse urged on to battle, do thou who 
art all-knowing rush from heaven to the receptacle 
whose mother is the cloud ; Soma the showerer (of 
benefits) is being purified at the top upon the 
woollen filter for Index’s strength which supports 
(the world).^ 


^ See Max Muller’s Big Veda SanMta (Hymns to tlie 
Maruts), Introductioii, page Ixv, on the names of the rislm 
of this hymn as given by Sayana, 

* See IX. 70, 5. In both places Say ana explains dMyaM as 
dhdrahdya. It is more probably the gerundial infinitive ^^to 
India’s suppprting,” i.e, to support 



SEVENTH ASHTAKA. — THIED ADHTiVA. 343 

4. ^Purified (Soma), thy celestial steed-like 
(streams) as quick as thought are poured along 
■with the milk into the receptacle ; the rishis, the 
ordainers (of sacrifice), who cleanse thee, 0 risM- 
enjoyed (Soma), pour thy continuous (streams) into 
the midst (of the vessel). 

5. ^All-seeing (Soma), the mighty rays of thee, 
who art the lord, encompass all the sphere; per- 
vading (all things) thou flowest. Soma, through thy 
functions ; ® thou rulest lord of the whole world. 

6. ^ The rays, the tokens of the extant, steady, Varga xiii. 
purified Soma, circulate from both worlds ; when 

the green-tinted juice is cleansed upon the filter, 
reposing it alights upon its station, the pitchers. 

7. Soma, the signal of sacrifice, the object of 
pious worship, fl.ows filtered; it approaches the 
abode of the gods ; the thousand-streamed rushes 
to the receptacle, the showerer passes roaring 
through the filter. 

8. The royal [Soma) plunges into the firmament, 

(and) the rivers (thereof), mixed with the streams, 
he associates with the wave of the waters ; ® being 
filtered he stands upon the uplifted woollen (filter) 


* Sama Veda, II. 3. 1. 1. 1. * Sama Veda, II. 3. 1. 1. 3. 

® Sayana, ^'by tliy supporting streams of juice.” 

^ Sama Yeda, II. 3. 1. 1. 2. 

® According to Sayana, this may be intended to express the 
effect of the Soma in producing rain by combining in the douds 
with the solar rays. 




344 EIG-TEDA SANHITl. 

on the navel of the earth, the upholder of the vast 
heaven. 

9. Thundering like the summit of the sky (the 
Soma) roars, by whose support both heaven and 
earth (are upheld); the Soma flows acquiring 
Imea’s friendship, purified he alights upon the 
pitchers. 

10, ^The light of the sacrifice, he distils sweet 
(juice) delightful (to the gods), the parent of the 
gods, the generator (of all), possessed of ample 
wealth ; he supports the hidden wealth of heaven 
and earth, the most exhilarating, the exciting 
(^Soma), the nourisher of (Indra), the juice. 

Varga XIV. 11. The rapid [Soma) the lord of heaven, the 
thousand-streamed, the beholder (of all), rushes 
crying aloud to the pitcher; the green-tinted one 
alights upon Mitra’s dwelling-place, cleansed by 
the sheep’s hairs and the waters, the showerer. 

12. In the front of the waters rushes the filtered 
[Soma), foremost (he rushes) in the front of the 
voice, he goes amongst the rays ; in the front he 
engages in battle (to win) food ; well-armed, the 
showerer (of benefits) he is purified by the offerers 
of the oblation. 

13. This [Soma) possessed of agreeable (praise), 
filtered, and sent forth, (quick) as a bird goes with 
a stream (of juice) through the fleece ; by thy 


‘ Terses 10 to 12 occur Sama Veda, 11. 4. 1. 1. 



SEVENTH ASHTAKA. — THIED ADHTIvA. S45 

sustaining act, by thy intelligence, sage Indra, the 
pure Soma flows purified through both heaven and 
earth. 

14 . Wearing a coat of mail ^ reaching to heaven, 
the adorable Soma, who fills the firmament (with 
rain), placed in the waters, generating heaven, 
passes with the water, (and) worships its ancient 
parent (Indea). 

16 . {Soma), who first reached Indea’s glorious 
body, gives great happiness to the entrance of 
Indea ; (that Soma), whose station is in the highest 
heaven, and through whom® (Indea) triumphs in 
all contests. 

16. ® Indu goes to Indea’s abode, the friend leaves Varga xv. 
not the stomach of his friend; as a young man 
meets maidens, so the Soma (meets) the pitcher by 

a hundred paths. 

17 . Your thoughtful worshippers {Soma), desiring 
an exhilarating sound^ purposing praise, advance 
into the halls of sacrifice ; the praisers the lords of 


^ Le. clothed in light. 

* Atah is explained as yasmdt somdt {tripta Mrah under- 
stood), and the last line is construed as containing two additional 
protases to the first line. It would be better perhaps to take 
pudam yad asya as the protasis to which ato vUwak is the apo- 
dosis, ‘‘Since his {Somcds) station is in the highest hearen, 
therefore he (Soma) triumphs, etc.’* 

® Yerses 16—18 occur Sama Yeda, II. 4. 2. 7 ; verse 16 also 
iUd. I. 6. 2. 2. 4. 



346 RIG- VEDA SANHITI. 

intellect praise Soma, the milch kine approach him 
with their milk. 

18. Eadiant Soma, when filtered, pour upon us 
accumulated unwasting nutritious food, which is 
milked for us three times a day, without hindrance, 
giving forth a sound, yielding strength and madhu 
and fair male offspring. 

19. ^ The all-observant Soma the showerer (of the 
desires) of his eulogists, the increaser of the day, 
the dawn, the sun; maker of rivers he desires to 
enter the pitchers, penetrating to Iotra’s heart, 
(praised) by the wise. 

20. The ancient sage [Soma) is purified by the 
wise, guided by the priests he roars into the 
receptacles; generating the water of the threefold 
(Ijidea), he distils sweet juice to gain Indra’s and 
Tayd’s friendship. 

Varga XVI. 21. (It is) he (who), when purified, illumines the 

dawn; he the maker of the world is (prosperous) 
for the rivers this Soma, having milked the thrice 
seven (cows) of their curds and milk, exhilarating, 
flows pleasantly to (go to) the heart. 

22. Flow, Soma, to the heavenly abodes;® let • 


^ Yerses 19 to 21 occur, with variations, Sama Yeda, II. 2. 1. 
17 j verse 19 also Md. I. 6. 2. 2. 6. 

^ Sayana explains alhamt as samriMho Ihmati almost as if 
he took nndimhhjah as instrumental. The true construction is 
to take sindhuM^ah as tlatire {datwm commodi\ depending on 
lohaJcrit, » Le. the bellies of the gods. 



SEYJENIH ASHTAKA — THIBB AOHTIYA. 347 

forth, 0 Indtt, (proceed) to the pitcher, to the filter ; 
alighting upon Indra’s belly with a noise, guided 
by the priests, make the sun ascend the sky. 

23. Effused with the stones, thou flowest, Indxj, 
into the filter entering the belly of Iitoea ; Soma, 
the contemplator, thou dost look upon man (with 
affection); thou didst open the cloud for the 
Angirasas} 

24. The pious worshippers desirous of preserva- 
tion have glorified thee. Soma, when being purified ; 
the hawk brought thee from heaven, Indtj, adorned 
with all praises. 

25. The seven milch kine^ approach the green- 
tinted (Soma) who flows purified in a stream through 
the woollen fleece, mighty men urge (thee) the sage 
on the lap of the waters to the place of sacrifice.^ 

26. Indu, purified, plunges through his foes making Varga xvil. 
all things easy of access to the worshipper ; making 

his body liquid,^ lovable and wise, he rushes through 
the filter sporting like a horse. 

27. Separate, hundred- streamed, commingling 
(with the Soma), water-desiring, (the sun’s rays) 

^ Or, thou didst open the mountain-side 'which concealed the 
cattle stolen by the Fanis. 

^ The seven verses Gdyatri^ etc., or the seven rivers, the 
Ganges, etc. 

^ Or to the water; Sayana adds yonih, and ritasya 

ymih all mean water, 

* 8ayana explwns yah m rmamaydn. 



348 


EIG-VEDA. SAKHITi. 


approach, the green-tinted [Soma)',^ the fingers 
cleanse him pervaded by rays, in the third sphere 
illumined by the sun. 

28. All these are the offspring of thy celestial 
effluence ; thou art the ruler of the whole world ; 
so, purified (Soma), this universe is in subjection to 
thee ; thou, Indu, art the foremost, the supporter 
of the house. 

29. Thou, 0 sage, art the ocean, thou art om- 
niscient ; these five regions (rest) on thy support ; 
thou sustainest both heaven and earth ; the sun, 
0 Pavamdna, (nourishes) thy luminaries. 

30. Purified Soma, thou art purified for the gods 
in the filter the supporter of the world ; the chief 
(priests) desiring (thee) lay hold of thee, all these 
worlds offer themselves to thee. 

Varga iviii. 31. The sounding (Soma) passes through the 
woollen fleece; the green-tinted showerer cries in 
the waters; the worshippers desiring (the Soma) 
praise him together, the laudations soothe the infant 
as he cries. 

32. He invests himself with the rays of the sun 
stretching out the triple thread in the way he 
knows ; guiding the recent adorations of the truth- 
ful (worshipper), the protector of women passes to 
the consecrated (vessel). 


^ Or iatadhdrdh may refer to the Soma and juices and hari^St, 
to Indr a ; ahhisriyah would then mean mixed with milk,” and- 
udanyuvah, “ desiring (Indra’s rain).” 



SEVENTH ASHTAKA — THIED ADHTIyA. 349 

33. The sovereign of rivers flows pure, the lord 
of heaven goes with a shout by the paths of the 
sacrifice ; the thousand-streamed green-tinted [Soma) 
is poured out, uttering a sound while being filtered, 
the bringer of wealth. 

34. Purified (Soma), thou pourest forth abundant 
juice; like the wonderful sun (thou approachest) the 
fleecy filters ; purified by the hands of the priests, 
expressed with the stones thou flowest for a mighty 
wealth-yielding conflict. 

35. Thou rushest, Pavamaeta, to (bring) food and 
strength; thou alightest on the pitchers like a 
falcon on its nest; (thou) the exhilarating effused 
juice giving exhilaration to Indra, resembling - the 
support of heaven, beholding (all things). 

36. The seven sister mothers approach^ the new- VargaXix. 
born victorious sagacious infant. Soma, abiding 
amidst the waters, supporter of water, divine, the 
contemplator of men, to make him the ruler of the 

whole world. 

37. ^iNDtr, who art the lord, thou goest (through) 
these worlds, harnessing (to thy car) thy swift-moving 
steeds; let them dispense the sweet-flavoured shining 
liquor, may all men be present. Soma, at thy worship. 

38. ®Thou, Soma, art everywhere, the contem- 
plator of men; thou, Pavamaea, the showerer, 


^ i.e. the seven rivers (the G-anges, Jumna, etc.) clothe the 
Soma with their water. 

* Sama Yeda, II. 3. 2, 1. 3. * Sama Veda, II. 3. 2. 1. 2. 



350 


MG-VEDA SAJfHITiC. 


liastenest to these (waters); do thou pour forth 
upon us (wealth), comprising various treasures and 
gold ; may we be (able) to live in the worlds. 

39. 'Flow, Iauu, who art the winner of cattle, 
wealth, and gold, the fructifier, placed upon the 
waters ; thou. Soma, art a hero, omniscient ; thee 
these sages approach with praise. 

40. The wave of the sweet-flavoured (Soma) 
excites voices (of praise) ; clothed 'in water the 
mighty one plunges (into the pitcher): the king 
whose chai'iot is the filter mounts for the conflict, 
and, armed with a thousand weapons, wins ample 
sustenance (for us). 

41. The all-pervading (Soma) excites both day 
and night all pi’aises easily borne, productive of 
prosperity; Ixnu, when drunk, solicit Ixuii.! (to 
give) us food productive of progeny and riches 
filling our homes." 

42. At the beginning of the day the green- 
tinted diilightfiil exhilarating (Soma) is recognized 
by the intelligence (of the praisers) and by their 
prai.<es ; approaching the two men " he passes in 
the mid&t (of heaven and earth, bestowing) upon 



SEVENTH ASHTAKA — THIED ABHYXYA. 


351 


the upholder (of the rite) both human and divine 
(riches). 

43. ^(The priests) smear and grease and anoint^ 
(the Soma with milk) ; (the gods) taste the invigor- 
ating (juice) ; they smear it o’er with sweet (milk). 
Purifying it with gold, they plunge it into those 
(waters) the sprinkler, the beholder, falling into 
the seething torrent.^ 

44. Sing (ye priests) to the intelligent Pavanidna", 
like a mighty shower he sends forth food; like a 
snake he glides out of his old skin, sporting like 
a horse he hastens forth, the showerer, green-tinted. 

45. (Soma) going foremost, radiant, sanctified by 
water, placed in the firmament as the measurer of 
days * is glorified ; grccn-tintcd, shedding water, of 
goodly aspect, the source of moisture, borne in a 
chariot of light he flows giving wealth, friendly to 
the house. 

* Verses 43-45 occur Sama Veda li 7. 3, 21 ; verse 43 
also idl'd I. 6, 2. 2. 11. 

” The words anj^fc, and ^di/tunjuiefs mean the same 

thing; the repetition of the same word is a,vr/idcd because 
it is considered more complimentary to u^o diii'erent words 
(stufi/ariJifftwdd ap it n arul tih'), 

^ Sindhor uc/ahknuUe means literally ‘‘in the breathing of 
the liver.’* Ludwig tian.'^latcb, “ An dc^ stronies auf brau'^en.” 
Sayana explains it, “ going to an tdevaied jibiwC, the nevplacle 
of the juice” {t'asayddhdnibhkiu uchihhrife des/; g'Uht'hloiiifaiJi), 

^ Lceause, says Sayana, the rule as to the leng'li of day 
depends on the increase and decieasc of the muon's digits, 
Soma being here regarded as the moon. 



352 


MG-TEDA SANHITJC. 


Varga XXI. 46. The supporter of heaven the prepared ex- 
hilarating (Soma) is let loose, the triple ^ (liquor) 
rushes to the waters; the worshippers taste the 
sounding Soma juice, when the reciters of holy texts 
approach the embodied (beverage) with praise. 

47. The rapid streams of thee when thou art 
purified, being collected together pass through the 
interstices of the fleece ; when thou art mixed with 
water in the ladles, thou. Soma, on being effused 
alightest on the pitchers. 

48. Tlow for us, Soma, cognisant of (our) worship 
and deserving praise; pour (thy) beloved sweet- 
flavoured (juice) upon the woollen fleech ; slay, Indit, 
all the voracious RdJcshasas ; blessed with excellent 
male offspring may we offer ample (praises) * at the 
sacrifice. 


SiJkta II. (LXXXVII.) 

The Rishi is Us anas son of Kavi;® the metre Trislitulh 
Varga XXII. 1. ^ Flow fast (Soma), sit down on the receptacle, 
purified by the priests hasten (showing) food (to the 
saorificer) ; cleansing thee like a strong horse, they 


^ Sayana takes tridkdtu as referring to the three vessels, 
the (ironohilah, ddhavaniija^ and putMirid, 

- Brihad vadema, lit. ‘‘ may we say much (or speak loudly).” 
Saj'niia gives an alternative explanation, “ may we solicit much 
wealth.” 

Or Ifhnas the poetical: see verse 3. 

* Verses I to 3 occur Sama Veda, II. 1. 1. 10; verse 1 
also ibid. I. 6. 1. 11. 



SEVENTH ASHTAKA — THIRD ADHYItA. 353 

guide thee with (their fingers for) reins to the sacred 
grass. 

2. The divine Indu well-armed flows forth, the 
destoyer of RdJcshasas, averting calamity, the pro- 
tector of the gods, the progenitor, the powerful one, 
the prop of heaven, the support of the earth. 

3. The rishi, the sage, the foremost of men, the 
far shining intelligent TJkmas — he verily by his 
poetic gift discovered the secret milk of those cows 
which Tt^as hidden and concealed. 

4. ^Tor thee, Indra, the showerer, this sweet- 
flavoured Roma the showerer has been poured into 
the Alter; the giver of thousandfold wealth, the 
giver of hundredfold wealth, the giver of abundant 
wealth, the powerful is present at the eternal 
sacrifice. 

5. These juices, (going towards) the thousand 
viands produced by the kine, purified by the filters, 
are let loose for ample food and ambrosia, desiring 
food like horses victorious over a host. 

6. Invoked by many, the Roma^ undergoing Varga xxii; 
purification, pours forth all food (for the sake of 

men) ; falcon-borne, bring us food, conveying wealth 
send forth thy juice. 

7. When effused, this quick-flowing Roma hastens 
to the filter like a steed let loose ; whilst alighting 
(he moves) like a buffalo sharpening his pointed 
horns, like a warrior on a foray for cattle. 



354 


RIG VEDA SANHITi. 


Varga XXIV. 


8. This Soma stream has come from on high and 
has detected the cattle which were in a stall 
(hidden) somewhere within the mountain ; the 
stream of the Soma flows for thee, Ixdra, thunder- 
ing like lightning emitted hy the clouds from 
heaven. 

9. And being purified, Soma, thou pursuest the 
herd of (stolen) cattle in the same chariot with 
IXDRA ; 0 thou who givest quickly, give (us) when 
invoked plentiful and abundant viands, for they are 
thy (property), 0 thou who aboundest in food. 

Sf-KT.i III. (LXXXVIII.) 
and metre as before. 

1. 'This Soma is expressed for thee, Indra ; for 
thee it is filtered ; do thou drink of it ; it is the 
Indu Soma which thou hast made, which thou hast 
chosen for thine exhilaration, thy companion. 

2. ^It has been harnessed like a great waggon 
that bears heavy burdens in order to bring us many 
treasures ; after this ® may all the races ot men 
expecting our (attack) go to the desirable battle. 

3. Tliou, Soma, who like Vatu with his NUjut 


* Sama Yeda, II. 6. 3. 13. 1. 

* Ibid. 11. 6 . 3. 13. 2. 

® i.e. after the harnessing of the waggon. This line is very 
obscure. Urdlmd is explained as asmadvirodhdd unmihhdniy 
aiid swarsMtd as the locative of marslidti, meaning, that which 
is fitted 101 the attainment of heaven,^* Le. '^battle.” 



SEVENTH ASHTAKA — THIRD ADHYIYA. 355 

steeds goest where thou listest, who like the 
ITasatyas on hearing the invocation dost grant 
abundant felicity, thou art of thyself desired by 
all like the giver of wealth, thou art like PtfsHAN, 
swift as thought. 

4. Thou, Soma, who like Indra performest mighty 
acts, art the slayer of the Vritras, the destroyer of 
strongholds ; like the horse of Pedu * thou art the 
slayer of those who are called serpents; thou art 
the slayer of every Dasyu. 

5. Sonia who, like j^exr let loose in a forest, 
easily manifests his might in the waters like a man 
who fights shouting against his mighty (foe) — so 
Soma wlicn purified urges on his wave. 

G. These Soma juices pass through the woollen 
fleece, like the rains of heaven showered by the 
clouds; the effused juices flow promptly to the 
pitchers as rivers running downwards (flow) into 
the ocean, 

7. *Plow strong as the army of the Maruts, like 
the divine blameless folk;® like waters become 
(juickly favourable to us ; (thou art) of a thousand 
shapes, adorable like (Indra) the victor in battle. 

8. Thy acts are (like) those of the royal Varuna,* 


‘ See I. 116. 6. 

» Saraa Veda, II. 6. 3. 13. 3. 

® i.e. the Jlaruts. Sdyana refers to a Biuhmana “ mamto 

cat chvdnd}7i 

* Sayana’s interpretation is, ** I quifkly perform the sacrifices 
of thee the coverer ” {t'arvm -vdraha). 



356 


EIG-VEDA SANHITI. 


vast and profound, Soma, is thine abode ; thou art 
pure as the beloved Mitea, munificent art thou, 
Soma, as Abtamam. 

StfKTA IV. (LXXXIX.) 

Rishi and metre as before. 

Varga XXV. ^jiig horse of burden moves forth by the 

(sacrificial) paths ; when purified thou flowest like 
the rain from heaven; the thousand-streamed Boma 
sits down amongst us on his mother’s lap in the 
water. 

2. The sovereign Boma has put on the vestment 
of the waters, he has ascended the most straight- 
going ship of sacrifice ; the dripping juice brought 
by the falcon has increased in the waters ; the 
father milks him — milks him the son of the father.^ 

3. (The worshippers) reach the lion-like {Boma) 
the dispenser of water, green-tinted, red, the pro- 
tector of this heaven ; a hero in battles, first (among 
the gods) he seeks the (stolen) cows ; by his might 
the sprinkler (Indra) protects (the universe). 

4. (The priests) attach to the broad-wheeled car 
the glossy-backed terrible active graceful horse; 
the sister fingers cleanse him ; the kinsfolk in- 
vigorate the mighty [Boma). 

" The Scholiast fiads it difficult to make sense of this ; 
{pdlaho lokah) he supposes to mean the Adhwaryw, who extracts 
the juice of the Soma which is born from the heaven as from 
a father; or the first milker may he the yajamdna and the second 
the adJitom-yu', or dulhe may be repeated out of respect. 



SEVENTH ASHTAKA — THIRD ADHTITA. 357 

6. The four yielders of butter wait upon him, 

-stationed in a common asylum;^ being purified 
they approach him with food, they surround him in 
numbers on every side. 

6. The prop of heaven, the support of earth — all 
beings (are) in his hands ; may {Soma) the fountain 
(of desires) be possessed of horses for thee (his) 
adorer ; the filament of the sweet- flavoured {Soma) 
is purified for (the sake of winning) strength. 

7. ® Conquering (and) unoonquered approach the 
banquet of the gods : Soma, who art the slayer of 
FnVra, flow for Indra; grant us abundant and 
splendid riches, may we be masters of excellent male 
offspring. 

SiJeta V. (XC.) ^ 

The Rishi is Yasishtha son of Mitea and YAnxrKA, 

1. ® Urged (by the priests) the generator ofvargaxxvi. 
heaven and earth advances^ like a chariot, wishing 

to distribute food; going to Indra, sharpening his 
weapons, holding all treasures in his hands. 

2. ®The voices of the worshippers -resound about 


^ The firmament. 

* Sayana makes no comment on this verse. 

® Sama Yeda, 1. 6. 1. 5. 4. 

* Sayana “bestows*^ (^^rayachihhati\ neglecting ratlia iva. 
Soma is the generator of earth by giving rain, and of heaven 
by obtaining the oblation. 

* Sama Yeda, I. 6. 1. 4, 6. Yerses 2 to 4 occur ibii. II. 6. 

2 . 11 . 


358 


RIG-VEDi. SAXHIXi. 


Mtn the triple-hacked, the showerer (of benefits), 
the giver of food ; arrayed in ■water as Vartjna 
( is arrayed) in the rivers, the giver of precious 
wealth, he bestows desirable riches. 

3. Flow thou who hast a host of warriors, who 
hast all the heroes, full of strength, victorious, the 
giver of riches, sharp-weaponed, rapid bowman, 
irresistible in battle, overthrowing the enemy 
(arrayed) in (hostile) armies. 

4. Flow thou whose paths are broad, giving 
security (to the worshipper), uniting heaven and 
earth, wishing to enjoy the waters of dawn the sun 
and (his) rays thou criest aloud, (to bestow upon) 
us ample food. 

5. Soma, exhilarate Yaruna, exhilarate Mixra; 
0 Soma Pavamana, exhilarate Ixdra and YiSHNtr, 
exhilarate the company of the Marxtts, exhilarate 
the gods, exhilarate the mighty Indra, 0 Ixdu, for 
his exhilaration. 

6. Thus (glorified), do thou (Soma) like a king, 
performing thy functions, flow on destroying all 
evils by thy might ; Ixdu, give food (in answer) to 
(our) well-recited praise ; do you (0 gods) cherish 
us ever with blessings. 



SEVENTH ASHTAKA — FOTTETH ADHYjCYA. 369 


ADlIYxl'YA IV. 

MANDALA IX. Continued. 

ANUVA'KA V. Continued. 

SUKTA VI. (XCI.) 

The deity is Soma PAVAir.tfrA; the jRhhi is Kasyapa son of 
MAEfoHAi ; the metre is TrisMvhli. 

1. ^[Soma) on whom the minds of the gods are Varga i. 
fixed/ chief (of the gods), recipient of praise, is let 
loose with a shout by ceremony as (a horse is let 
loose by the finger) in a battle of chariots; the 

ten sister (fingers) drive the bearer (of the oblation) 
on the elevated place to the halls (of sacrifice). 

2. The Soma juice effused by pious mortals 
(comes) down (to the sacrifice) for the food of the 
celestial people ; which immortal (liquor) is purified 
by mortal (priests) with the filter, the curds and 
milk and the waters. 

3. The Soma juice the showerer (of benefits) 
roaring to the showerer (Indra) goes when being 
purified to (mix with) the glistening milk of the 
cow; greeted with laudation, cognisant of sacred 
praise, the hero passes through the filter by a 
thousand imperishable paths. 


* Sama Veda, I. 6. 1. 5. 11. 

® See note on VI. 1. 1, Vol. III. p. 381. Sayana cites a 
Brahmana “ tasmin hi teshdih manamsyotdni." 



360 


EIG-VEDA SAJSTHITl. 


Varga II. 


4. Demolishi the strong dw^ellings of the Rdlesha- 
sa; Indtt, ■when purified put on his strength; cut 
to pieces with thy destructive weapon (the Rdksha- 
sas) who come from above, from nigh, or from afar 
and their leader. 

5. Adorable* (Soma), do thou as of old grant 
the ancient paths to thy new worshipper ; doer of 
many acts, utterer of many sounds, may we obtain 
those (portions) of thee which are difficult to defeat, 
inflicting injury (on foes) and mighty. 

6. Thus, being purified, bestow upon us the 
firmament and heaven and earth and many sons 
and grandsons ; make our land prosper, diffuse the 
luminaries widely (in the firmament)^ and grant us 
long to see the sun. 

S6kta VII. (XGII.) 

RisM and metre as before. 

1. The green-tinted Sovia effused and sent forth 
(by the priests) is let loose, like a chariot upon the 
filter, for the acquisition (of riches) ; being filtered 
he acquires (Inmia’s) praise, he gratifies the gods 
■with conciliatory (oblations). 

2. The sage, the observer of men, retaining the 
water proceeds to his place on the filter; like a 
ministrant priest sitting at the sacrifice (the Eoma 


* Viswav&ra, “ -who art worthy to be chosen by all.” 
® Say ana takes uru (for uruni) yt'ykh jyoii'mthi. 



SEVENTH ASHTAKA — EOURTH ADHTIyA. 361 

flows) into the cups ; the seven wise rishis ^ 
approach him with praise. 

3. Soma^ the intelligent, the knower of the right 
path, accompanied by all the gods,^ undergoing 
purification goes to his constant abode; he is one 
who delights in. all sacred praises; the sage en- 
deavours to approach the five classes of beings. 

4. 0 Soma Pavamana, thine are the thrice eleven 
universal gods abiding in the secret (heaven); the 
ten (fingers) cleanse thee with the waters upon the 
elevated fleece, the seven great rivers (cleanse thee). 

6. May that place of the truthful Pavamana be 
quickly ours, where all the worshippers assemble 
(to praise him) ; the light (of the Soma) which gave 
manifestation to the day protected Mano — Soma 
made it triumphant over the Dasyu. 

6. As the ministrant priest proceeds to the hall 
where the victim is stationed, as a just king marches 
to battle, the Soma undergoing purification enters 
the pitchers like the wild buffalo in the waters. 

StfKTA YIII. (XCIII.) 

The RuM is IN’odhas the son of G-otama ; metre as before. 

1. ® The sister (fingers) sprinkling together cleanse Varga in. 
(the Soma), the ten fingers (are) the effusers of the 


' Bharadwdjaf Kasyapa, Qoiama^Atri^ Viswdmitra^Jamadagniy 
and VasMtaJl * Or ‘‘ having all-pervading light.^’ 

® Verses 1“ to 3 occur Sama Veda, II, 6. 2. 15; verse 1 also 
ihid, 1. 6, 1. 5. 6. 



362 


IlIG-VEDA SANHITX. 


sagacious (Soma)) the green-tinted one flows round 
the wives ^ of the sun, he hastens like a svrift horse 
to the pitcher. 

2. Longing (for the deities) the showerer (of 
benefits) the desired of many (the Soma) is sustained 
by the (consecrated) waters as the infant by its 
mother ; ^ going to his station like a bridegroom to 
his bride, he combines in the pitcher with the curds 
and milk. 

3. And he nourishes ® the cow’s udder ; the 
intelligent liidu is associated with his streams ; the 
cows clothe the elevated Soma in the ladles with 
their milk as with newly washed robes. 

4- Ixnu Pav.vw.vxa, do thou w'ith the gods, who 
dost long for (our good) bestow upon us riches 
comprising horses; may thy capacious mind^ longing 
for those who possess chariots (come) towards us to 
bestow treasures (upon us). 

5. SoJLV, when thou art purified, measure out to 



SEVENTH ASHTAKA — FOUErH ABHYiYA. 363 

US riches and dependents and all-gratifying water. 
Indu, may the life of thy praiser he prolonged; 
may (Soma) who acquires wealth by his intelligence 
come quickly at dawn. 

SUKTA IX. (XCIV.) 

The jRisM is Kaxwa son of Angieas. 

1. 'When the fingers vie with each other in this Varga 
(Somu),^ as the trappings on a horse or the rays in 

the sun, clothed in the waters he flows desiring his 
worshippers like (a cowherd going to) a pleasant 
cow-stall for the nourishment of his cattle. 

2. Opening out the abode of the ambrosia'^ on 
both sides (ho passes between); for him, the 
omniscient, the worlds expand. Gratifying lauda- 
tions eager for the sacrifice, • cull upon Lulu, like 
kino (lowing) towards their stall.* 

3. When the sage Soma goes round the praises 
(^of the wise) like a hostile cliariot (going round) all 
the regions (of the battle-field), tlien desirous of 
bestowing upon mortals the wealtli that abides with 
the gods, he (is) to be glorified in the many places 



364 


EIG-VEDA SANHITI. 


Targa V, 


of sacrifice for the preserration of the riches he has 
given. 

4. He (is) generated for prosperity, for prosperity 
he issues forth, he gives prosperity (and) sustenance 
to those who praise him ; clothing themselves in 
(Ms) prosperity, they obtain immortality ; their 
confiicts are successful through the aid of (the 
Soma) who moves with measured tread. 

5. Bring us food and drink, horses, cattle and 
ample light, exhilarate the gods ; for all (the 
RAhshasas) are easily subdued by thee ; Soma 
Pavamana, destroy (all) foes. 

SdEEi. X. (XCV.) 

The Rishi is Psaskanwa. the son of Xaitva. 

1. The green-tinted Soma cries aloud when let 
loose, sitting when filtered in the belly of the 
pitcher ; collected by the priests, he assumes his 
shape, (putting on) the products the kine, therefore 
raise praises (to him) with oblations. 

2. The green-tinted Soma being let loose propels 
the voice that indicates the path of truth as the 
boatman (propels his) boat ; the bright Soma 
reveals to his worshipper on the sacred grass the 
secret names ^ of the god. 

3. ^The priests hurrying like the waves of the 
waters despatch praises towards Soma ; adoring Mm 


' Sayana says ndma means the forms of the gods {iaHrdni). 
* Sama Veda, I. 6. 1. 5. 12. 



SEVENTH ASHTAKA — POXTETH ADHTXTA. 365 

they approach and come up together, longing for him 
who longs for them they enter him. 

4. (The priests) milk^ forth the Soma cleansed 
(dwelling) on a high place like a buffalo, the 
sprinkler, placed between the grinding-stones ; 
praises attend upon the longing Soma ; (Indea) 
who dwells in three abodes ^ supports him, the 
defeater of enemies, in the firmament. 

6. Indtt, being purified, stimulating the praise 
(of the worshippers) like the answerer of the Hotri 
set free the understanding;* when (thou) and Indea 
are present together (at the sacrifice) may we 
be prosperous, may we become the possessors of 
excellent male progeny. 

StJETi. XI. (XCVI.) 

The MisM is the Rdjd Prataedaka son of DitodXsa ; metre as 

before. 

1. The leader of the host, a hero, advances in Varga vi. 
front of the chariots intent on seizing the cattle * 

(of the enemy) ; his army exults : making their 
oblations to Indea prosperous for the friendly 


^ Sayana cites the Taittiriya Rrahmam^ grdv dm vaisd rit- 
wijo duJiantiy 

® Or tritah may be an epithet of somah understood, and vam~ 
nafii an epithet of indraih understood. 

® i,e. make his (? Indrds) mind favourably disposed to grant 
wealth. 

* Sama Yeda, I. 6. 1. 5. 1. 



366 RIG- VEDA SAimiTl. 

(worshippers), Soma assumes the hastily made^ 
robes (of curds and milk). 

2. The priests express his green- tinted (juice) ; 
he mounts the chariot unyoked by the horse-driving 
salutations ; the wise Soma the Mend of Indea goes 
to meet the worshipper. 

3. Divine Soma^ who art the beverage of Indea, 
flow at our sacrifice for (his) abundant food; send- 
ing water, causing rain to fall upon heaven and 
upon this earth, (come) from the wide (firmament, 
and) being purified bestow upon us wealth. 

4. Flow for our immunity from defeat and 
slaughter, flow for our welfare, for the great 
sacrifice for all the gods ; all these my Mends 
desire this ; this I desire, 0 Soma Pavamana. 

5. *The Soma flows the generator of praises, 
the generator of heaven, the generator of earth, 
the generator of Agxi, the generator of the sun, 
the generator of Irdea and the generator of 
Yishnu. 

Varga VII. 6. The BeahmI of the gods,® the guide of the 

sages, the mA* of the pious, the buffalo of wild 
animals, the falcon of the vultures, the hatchet of 


' Sayana explains rathm&ni as indrastja vegmdgamam nimiUdni 
(? caused by Indm’s hasty arrival). 

* Tersea 5 to 7 occur Sama Yeda, 11. 3. 1. 19; verse 5 also 
ihid. L 6. 1. 4. 5. 

® the king of the gods, or it may mean the Brahmin of 
the priests. 



SEVENTH ASHTAKA — FOEETH ADHY^TA. 367 

deadly weapons, the Soma passes through the filter 
with a roar. 

7. The purified Soma excites gratifying praises as 
a river (excites) the wave of sound ; the showerer (of 
benefits) beholding the hidden (treasure) presides over 
these irresistible powers, knowing about the cattle. 

8. (Soma) who art the exhilarator, harming (the 
foe) in battles, (thyself) unharmed, who hast a 
thousand streams, rush against the strength (of the 
enemy); Indp, who art being purified, the sage, 
uttering cries, urge on for Indea the wave of juice. 

9. The pleasing delightful Soma approached by 
gods (proceeds) to the pitcher to exhilarate Indea ; 
Inde the thousand-streamed and vigorous proceeds 
like a strong horse to battle. 

10. The'ancient (Soma) the finder of treasure as 
soon as generated, cleansed in the waters milked 
on the stone, the defender against enemies, the 
sovereign of the world, purified for the sacrifice, 
shows (the worshipper) the right way. 

Jl. Soma Pavamana, by thee our ancient andy 
wise progenitors performed their religious rites ; 
harming the foes (thyself) unharmed^ slay the 
RdJeshasas and be liberal in enriching us with male 
offspring and horses. 

12. As thou didst flow to M.ine possessing food, 
slaying enemies, acquiring wealth, having oblations, 


' Sayana explains av&lah by tair (i.e. htnibhir) ahhigaia^. 



368 


]^G-TEDA SANHITiC. 


SO now flow bringing us riches; abide thou in 
Indea ; make manifest (thy) weapons. 

13. ^SoMA who hast exhilarating juice, wbo art 
connected witb the sacrifice, clothed with water 
flow upon the elevated fleece ; alight upon the 
water-bolding pitchers, thou wbo art most exhilar- 
ating, intoxicating, the especial beverage of Ixdea. 

14. (Soma), who flowest in a hundred streams, 
pour rain from the firmament, thou who art the 
giver of hundredfold (wealth), the bestower of food 
at the banquet of the gods; desirous of (the 
mixture) ^ combine with the water in the pitchers 
and with the curds and milk, prolonging our life. 

15. This Boma (is) purified with praises, like 
a strong horse he overthrows (his) foes; (he is 
purified) like the strong milk milked from the cow, 
(flocked to by all) like a broad road, (and guided 
by the praisers) like a well-trained horse of burthen. 

Varga-ix. 10. Well-armed, ' purified by those who express 
thee, send thy concealed desirable form (into the 
pitchers) ; like a horse bring us food in our desire 
for food ; divine Soma, bring us life, bring us cattle. 

17. ^Thcy cleanse the charming infant {Soma) 
at his birth ; the Maruts decorate the bearer (of 
boons) with their troop; being wise with songs. 


‘ Silma Yoda, I. G. 1. 4. 10. 

“ Or, with a noiso.’^ Sayana omits tliis word. 
'' Verbcs 17 to 10 occur Buma Teda, 11. *5. 1. 1. 



SEVEOTH ASHTAKA — EOUETH ADHYIyA. 369 

wise with, wisdom/ Soma passes clamorous through 
the filter. 

18. Thinking as a rishi, acting as a rishi, gaining 
heaven, praised by thousands, the guide of the wise, 
the mighty Soma desiring to attain the third 
region (heaven) being praised adds lustre to the 
illustrious (Indea). 

19. Seated on the ladles praiseworthy, competent, 
supporting, acquiring cattle, flowing, bearing arms, 
attending upon the firmament, the sender of the 
waters, the mighty (^(?»*«) attends the fourth sphere.* 

20. Cleansing his person like a richly-decorated 
man,® flowing to acquire riches like a rapid (horse), 
rushing to the receptacle like a bull to the herd, 

[Soma) crying repeatedly enters the planks.* 

21. Flow, Indtj, purified by the venerable Varga x. 
(priests), rush through the filter crying repeatedly, 
sporting enter the planks purified, let thy exhilarat- 
ing liquor exhilarate Indea. 

22. flis copious streams flow forth ; blended with 
the milk and curds he enters the pitchers ; uttering 


^ It is difficult to express the play on tlie word Icavu which 
means wise and a seer or poet. Sayana separates gihhih from 
Icavih and explains he passes through the filter with praises.” 

^ The region of the moon which is above that of the sun. 

® Maryo m kilhrah is exactly Shakespeare’s ^4ike a smug 
bridegroom.” 

^ Eather, the ladles ; the Soma has already been effused and 
filtered. 

2 B 


YOL. V. 



370 


RIG-VEDA. SANHITX. 


chants the skilful chanter, the omniscient {Soma) 
hastens invoking (the gods) towards (the cups) like 
(a libertine) to the wife of a friend. 

23. 0 Pavamana, eulogized (by the worshippers), 
distilling (into the receptacles), destroying the 
enemies, thou goest like a gallant to his mistress ; 
falling like a bird alighting on the trees the Soma 
when purified alights upon the pitchers. 

24. The lustres, Soma, of thee when being puri- 
fied, approach with abundant milk with copious 
streams like a woman (giving milk to her child) ; 
the green-tinted Soma, the desired of many, has 
been brought to the waters and cries repeatedly 
in the pitcher of the god-loving (worshippers). 


ANUVXKA YI. 

ADHY.^YA IV. Continued. ^ 

StfKTA I. (XCVII.) ^ 

The deity and metre as before : the Rishi varies ; Yasxshtha is 
that of the first tricha (triplet); of the second Iixdeapeamati; 
of the third Veishagana ; of the fourth Manttj; of the fifth 
Upamanyu; of the sixth YYienRAPjCn ; of the seventh S'akti; 
of the eighth Kvexaseut; of the ninth MeilIka; of the 
tenth Yasukra — these ten are all of the Yasishtha gotra : 
the Jlhhi of verses 31 to 44 is TaeX^aea the son of S'AEti, 
of the rest Kutsa son of Angieas. 

var?a XI. 1. 'The shining Soma being purified by the 


^ Verses 1 to 3 occur Sama Yeda, II. 6. 2. 8 ; verse 1 
also ihid. I. 6. 1. -4. 4. 



SEVENTH ASHTAKA — FOITRTH ADHViTA. 371 

golden hand that urges it forth, brings its juice into 
contact with the gods; when effused it proceeds 
with a roar to the filter like the ministrant priest to 
the halls prepared (for sacrifice) containing victims. 

2. The great wise Soma, clothed in his auspicious 
war-vestments, the inspirer of praises — enter into 
the vessels when purified, thou who art sagacious 
and vigilant at the banquet of the gods. 

3. [8oma)^ the most famous of the famous, the 
earth-born, the conciliator, is cleansed for us in the 
elevated fleece ; sound aloud in the firmament^ when 
purified ; do you ever protect us with blessings. 

4. ^Sing (to the Soma), let us praise the gods ; 
send forth the Soma for (the acquirement of) great 
wealth. He passes sweet-flavoured pure through 
the fleecy filter ; our (Soma) devoted to the gods 
alights on the pitcher. 

5. Indu coming to obtain the friendship of the 
gods flows in a thousand streams for (their) ex- 
hilaration; glorified by the priests (he proceeds) 
to his ancient station, he proceeds to Inbra for the 
sake of great prosperity (to the worshippers). 

6. (Soma), when our praise is offered, flow green- Varga xii 
tinted and purified, to (bring us) riches, may thy 
exhilarating beverage animate Indra to battle. Go 


^ Dhanvd is more probably the imperative of dhanv; the 
pada reads dhanva, 

® Sama Veda, I. 6. 1. 5. 3. 



372 EIG-TEDA SA2fHITl. 

ia the same car with the gods to (procure us) wealth; 
do you ever protect us with blessings. 

7. ^Beciting sacred praise like XJsastas the praiser 
(Vbishagana)^ proclaims the births of the gods; 
assiduous in pious observances, of brilliant radi- 
ance, purifying (horn sin), he approaches the filter 
making a noise (as) a wild boar (makes a noise) 
with its foot.® 

8. The Vrishaganas (walking like) swans,^- 
(alarmed) at the strength (of the foe), have repaired 
to the house of sacrifice, to the swift-shooting foe- 
despising {Soma ) ; the friends sound the flute to 
the praiseworthy irresistible Pavamdna. 

9. He moves rapidly (following) the path of 
(him) the much-praised, (other) goers cannot over- 
take him (though he is) moving easily ; sharp- 
horned he displays manifold (radiance) ; the Soma 


^ Yerses 7-9 occur Sama Yeda, II. 4. 2. 1 ; verse 7 also Hid, 
I. 6. 1. 4. 2. 

® Devah more probably refers to Soma, 

® S%ana gives another explanation of mrdhahy effused on 
a good (vara) day {ahan) ” — epithet of Soma^ in which case 
padd is for paddni and means “ the abodes,” i,e: the filters,” 

‘ Say ana gives another explanation of hantsdsah^ wounded 
by the enemy ” ; his interpretation of amdt (iatriindm haldt 
trdiitdk mntahjsj,^ very improbable, the word bears its ordinary 
meaning, “from the neighbourhood ; ” translate “the Vrisha- 
ganm have gone from he^ce to their home.” Grassmann takes 
wishagandh d,s an epithet of ha^^sdsahj “ sturke Schar bildend 
Ludwig follows S^ana. 



SEVENTH ASHTAKA — ^FOTOTH ADHTIYA. 373 

appears green-tinted by day, and clearly visible 
at nigbt.^ 

10. ^The powerful, flowing Soma having q^uan- 
tities of juice flowing down, streams forth infusing 
strength into Indka for his exhilaration ; conferring 
wealth the king of strength slays the Rdkshasas and 
harasses the enemy 

11. Milked forth by the stones® (the Soma flows Varga x fii. 
through the (sheep’s) hair coming into contact with 

the gods) with its sweet-flavoured stream ; the 
divine exhilarating Indu desiring the jhiendship of 
Indea flows for the exhilaration of the deity. 

12. Clothed in pleasant radiance suited to the 
season the sportive Indu flows purified, reaching the 
gods with its juice ; the ten fingers guide it to the 
elevated fleece. 

13. ‘(Calling out for the praises like) a red bull 
bellowing after the kine, the Soma goes with a roar 
through heaven and earth ; (his voice) is heard as 


* Sayana explains this to mean the Soma is not visible in the 
daylight; the word rijra, which he interprets straight-going 
{riju-gdmi), i.e. clearly visible, {vispashtah) means properly “red” 
or “ brown.” 

* Terses 10 to 12 occur Sama Veda, II. 3. 2. 20; verse 10 also 
Hid. I. 6. 1. 5. 8. 

® Benfey’s “ Stier-gemelthe” (buU-milked) is a curious printer’s 
error. 

* Terses 13 to 15 occur Sama Teda II. 2. 1. 11, with the 2nd 
person instead of the 3rd. 



374 RIG- VEDA SANHITX, 

the voice of Indra, manifesting (himself) he raises 
this voice. 

14. Pleasant to the taste, dripping with milk 
thou flowest pouring forth the sweet-flavoured juice. 
Soma, when purified and sprinkled, thou flowest for 
Indra in a continuous stream. 

15. Thus flow, the exhilarator, for Indra’s ex- 
hilaration howing down the rain-holder with (thy) 
weapons, assuming a brilliant colour, desirous of our 
cattle, flow. Soma, sprinkled (into the filter). 

Varga XIV. 16. Gratified (with our praises), Indd, flow into 

the large (vessel), granting us riches coming by 
holy paths and easily acquired ; beating down the 
Rdkshasas on every side as with a club, flow in a 
stream upon the elevated fleece. 

17. Send us rain from heaven, quick-falling, 
food-giving, giving health to our home,^ promptly 
munificent: flow, Indd, seeking these lower winds 
thy kinsmen ® as (one seeking his) beloved infants. 

18. (Soma) when filtered loose (me) bound (by 
sin) as (one looseth) a knot ; (grant ip.e) a straight 
path and strength. Thou, green-tinted, neighest 
like a horse (when thou art) let loose : proceed 


^ Sayana interprets samgayim as suhhasya nivamlhutam^ in- 
habiting happiness/’ 

® Because Indra and the winds are in the relation of praised 
and praiser. Sayana interprets imdn vdyiin as us approaching 
thee,” asmdn fwdm alhigachehhatah. 



SEVENTH A8HTAKA — ^FOURTH ADHYXTA. 375 

divine (Soma) who art friendly to man, and hast 
a dwelling. 

19. Indij, who art adequate for exhilaration flow 
in a stream to the elevated fleece at the sacrifice ; 
thousand-streaming, fragrant, irresistible, flow for 
the acquisition of food in the combat. 

20. These brilliant Soma juices flow like horses 
let loose in battle without reins, without chariots, 
unharnessed ; approach them, ye gods, to drink. 

21. So, Indu, at our sacrifice pour the water Varga2;v. 
from the firmament into the vessels; may Soma 
bestow upon us desirable riches in abundance with 

male offspring and strength. , 

22. ^When the praise of the zealous worshipper 
sanctifies him as that of a noisy (crowd) in front 
(praises) a distinguished (prince) for the support 
(he affords) ; ® then the cows come to the excellent 
exhilarating Indu, the lord (of all, abiding) in the 
pitcher, eager to gratify him (with their milk). 

23. The divine benefactor of givers, pouring 
(boons) on givers, the intelligent {Soma) distils his 
true beverage for true (Indea) ; the radiant {Somd) 
is the upholder of strength, he is entirely restrained 
by the ten fingers. 


^ Sama Yeda, L 6. 1. 5. 5. 

® Sayana takes dharmani as the reason (nimitta) of the praise, 
and explains it as “ the duty of acquisition and preservation (or 
the duty of securipjg property)/’ yogakshema-vishmjam karma. The 
whole of his interpretation of this half line is extremely laboured. 



376 


KIG-VEDA SANHITl. 


24. Purified by the filters the observer of man, 
the sovereign of both gods and mortals, the lord of 
abundant wealth [Soma), is twofold ; ^ Indu bears 
the auspicious collected water. 

26. Hasten (Sojmla) to give food to Indea and 
Yatu like a horse, for (the sake of giving us) 
food, to acquire wealth ; give us abundant thousand- 
fold food ; Soma, when filtered, become the dispenser 
of riches. 

Varga XVI. 26. May the Somd juices which are gratifying to 
the gods when poured around (into the vessels) 
bring us a dwelling and male offspring — (the juices) 
endeavouring to gain the favour (of the gods),* 
desired by all offering (to the gods) in heaven like 
the ministrant priests, most exhilarating. 

27. Divine Soma, who art the beverage of the 
gods, flow at the sacrifice for (their) abundant food ; 
urged on (by thee) may we overcome even mightj 
(foes) in battle ; purified do thou render heaven and 
earth happy abodes (for us). 

28. Yoked by the priests, thou neighest like a 
horse,” (thou art) terrible as a lion, swifter than 
thought; Indu, pour happipess upon us by those 
which are the most direct of the paths leading 
hitherward. 

29. Thy hundred streams manifested for the 


'■ i.e. abides amongst both gods and men. 

^ Sayana does not explain ayajyavak sumati^i vUwavdrdh. 



SEVENTH ASHTAKA — FOURTH ADHYIyA. 377 

gods are loose ; the sages cleanse those thousand 
(streams) ; pour wealth upon us, Indu, from 
heaven ; thou art the precursor of abundant riches. 

30. As the rays of the days of the sun are let 
loose (so are the streams of the Soma) : a prudent 
king does not abandon his friend; as a son perse- 
vering in pious acts (wins) his father’s (safety), 
do thou pour upon this people immunity from 
defeat. 

31. ^Thy exhilarating streams are let loose when varga xvii. 
thou passest purified through the woollen fleece; 
Pavamdna, thou flowest to the supporting (milk) 

of the kine, as soon as generated thou fillest the 
sun with thy radiance. 

32. (The Soma) cries repeatedly upon the path 
of the sacrifice ; thou shinest (being) the abode of 
immortality; possessing exhilaration thou flowest 
for Ihdea, sending forth thy voice with the praises 
of the sages. 

33. Soma, who art celestial, well-winged, thou 
lookest down from heaven,^ pouring forth thy 
streams by the pious rite at the sacrifice; Indxt, 
enter into the pitcher the receptacle of the Soma ; 
crying aloud approach the sun’s rays. 

34. *The bearer (of the oblation) utters the three 


^ Sama Yeda, I. 6. 1. 5* 2. 

«k ' < 

* Sayana takes am ckahihi as imperative. 

® Verses 34 to 36 occur Sama Yeda, II. 2. 2. 10 ; verse 34 also 
ilii, I. 6, 1. 4. 3. 



378 


RIQ-TEDA SAIfHrrX. 


praises, the thought of Beahma^ that sustains the 
sacrifice ; the kine come to the cowherd asking 
(to he milked), the praisers proceed to the Soma 
with eagerness. 

35. The milch kine (are) longing for the Soma . : 
wise men (are) inquiring for him with praises; 
Sorm being effused is purified blended (with the 
milk), our adorations in the trishtubh metre are 
united in the Soma. 

Targa xviii. 36. Thus poured around (into the vessels), Sorm, 
do thou when purified flow for our welfare, enter 
with a great noise ^ into Indea, foster our praise, 
generate abundant knowledge in us. 

37. *The vigilant Soma, the knower of -true 
praises, being purified, has sat down in the vessels 
— (the Soma) whom the Adhwaryus touch, com- 
bined, emulous, leaders of the sacrifice, auspicious- 
handed. 

38. The purified {Soma) approaches (Tndea) as 
the year (approaches) the sun, he fills both heaven 
and earth (with his radiance), he opens (the dark- 
ness with his light): may he, the beloved {Soma), 
whose beloved (streams) are for (our) preservation, 


^ Sdyam explains the bearer of the oblation as the worshipper, 
the three texts as the Micky Tajmh and Sdmm \ hrahmamh means 
**the supreme” {parwriihmya) Soma. In the next line he 
explains that the kine come to the Sorm to mix their milk 
with him. 

^ The S£ma Yeda reads modem for rmem, 

® Yerses 87 to 39 occur Sama Yeda, 11. 6. 1. 4. 



SBTiieNTH ASHTAKA— BOXTETH ADHYXXA. S79 

bestow upon us wealth like (wages given) to a 
labourer. 

39. May Soma the augmenter (of the gods), 
self-augmenting, being purified, the showerer (of 
benefits), protect us by his radiance ; through whom 
our forefathers, tracing the footmarks, cognizant 
of all things, stole the cattle from the rock.^ 

40 ^The ocean, the royal (Soma), generating 
progeny in the outstretched (firmament, the) sup- 
porter of the water traverses the universe; the 
showerer (of benefits) the brilliant Soma when 
efifused increases abundantly in the elevated woollen _ 
filter. 

41. The mighty Soma has achieved this mighty Vaiga xix. 
(work) that, being the germ of the waters, he has 
nourished the gods ; purified he has given strength. 

to Indea ; Indu has generated the light in the sun. 

42. Exhilarate Yaxu for (our) food and wealth, 
exhilarate Mitea and Vaetjm^a as soon as thou art 
filtered ; exhilarate the company of the Maetjts, 
exhilarate the gods, exhilarate heaven and earth, 
divine Soma, 

43. Flow thou who art straightgoing, the slayer 


^ The verb ush according to Sayana has here the meaning of 
the verb mmh or the m in mushmn is elided. The literal 
construction is stole (ransacked) the rock with regard to 
(t.tf. for) the cattle.’’ The-^Sama Yeda has uhnan, 

* Yerses 40 to 42 occur Sanaa Yeda, II, 5. 2. 1 ; verse 40 also 
ihU. L 6. 1. 4. 7. 



380 


EIG-VEDA SANHITi. 


of the crooked-goer, driving away disease and 
enemies; mixing thy juice with the juice of the 
kine (thou goest to the cups): (thou art) Indea’s 
( friend), we (are) thy friends. 

44. Pour forth a fountain of wealth distilling 
sweet juice, pour upon us male offspring and 
riches; flow sweet for Indea, 0 Indtj, when puri- 
fied ; and pour riches upon us from the firmament. 

- 45. The Soma effused in a stream, going like a 
horse, flows powerful like a river down a descent ; 
purified he alights on the wooden abode; Indu 
mixes with the milk and curds, (mixes) with the 
water. 

Varga XX. 46. The flowing sagacious Soma flows into the 
cups, Indea, for thee, who longest (for him) — all- 
seeing, car-home, of adequate vigour, who has 
been sent forth like the wish of the god-desiring 
(worshippers). 

47. Plowing with (his) ancient food, enveloping 
the forms of the earth, covering the house of 
sacrifice which has a threefold protection,^ (placed) 
in the waters he advances, calling aloud at the 
oblations like a ministrant priest. 

48. Divine Soma, who art car-home, being 
filtered (at) our (sacrifice), flow quickly into the 
cups;^ most sweet-flavoured in the waters, full 


^ It xirotects against cold and rain. 

® S^ana here (as frequently elsewhere) explains chamvok as 
adhishmanaphalahayoh ; he also tahes apm with parisram. 



SEVENTH ASHTAKA — FOUETH ADHT^CYA. 381 


of madhu, offered at the sacrifice, stimulator of all, 
vho like a god art the object of trae praise. 

49. ^Being eulogized, hasten to Vaytt, for (him 
to) drink; being purified, hasten to Mixba and 
Yaettna; (hasten) to the leader, who is quick as 
thought, mounted on a car, to Indea, the showerer, 
the wielder of the thunderbolt. 

50. Bring us handsome garments, bring us, when 
thou art purified, cows easily milked; bring for our 
maintenance gratifying gold ; divine Soma, bring us 
horses fit for chariots. 

51. Bring us celestial treasures, bring us allvargaxxr. 
earthly (treasures) when thou art purified ; bring us 

(the ability) whereby we may acquire riches, make 
our sacred prayer (sweet) as Jamadagni. 

52. ^With this filtered stream pour on usMbge 
treasures; do thou, Indu, advance to the bro^lffip 
water ; at this rite may the sun, rapid as the win^ 
may (Indea) the object of many sacrifices grant a 
son to me approaching (the Soma). 


^ Verses 49 to 51 occur Sama Veda, II. 6. 2, 18. 

Verses 52 to 54 occur Sama Veda, II. 4. 1. 21 ; verse 52 
also ibid, 1. 6 . 15. 9. 

® Sayana explains mdmschatwe as manyamdndm chdtahe 
scaring away (?) tliose who are respectful.’’ Perhaps we ought 
to read manyamdndm chetake who is mindful of those who are 
respectful,” or manyamdndm chetaha ahhimanyamdndm vd chdtah. 
See Sayana on. VII. 44. 3. The word hadhrah is explained as 
“ the illuminator of all or the root of all — the sun.” 



382 


UIG-TEDA SASTHITI. 


53. And flow with this filtered stream at the 
renowned station of thee who art worthy of renown ; 
(the Soma) the destroyer of enemies has shaken 
down (for us) sixty thousand treasures for victory 
as (one shakes) a tree whose fruit is ripe. 

54. These two great acts, the raining (of arrows) 
and the humiliatior) (of foes), are the givers of 
happiness ; they are deadly either in a fight on 
horseback or in a hand to hand fight ; ^ he has put 
the foes to sleep and driven them away ; do thou. 
(Soma) drive away the enemies and unbelievers.^ 

55. Thon reachest the three outstretched filters, 
thou hastenest to the one (filter) ® being purified ; 
thou art Bhaoa, thou art the donor of gifts, thou 
IxDU art more afiluent than the affluent. 

Varga XXII. 56. This all-knowing sage Soma, the sovereign of 
the whole world, flows forth ; distilling his drops at 
the sacrifices, IxDU pa.sses through the sheep’s hair 
on both sides. 

57. The adorable, unassailable (deities) sip the 
juice, they hail it at its station like worshippers 
greedy (of wealth); the skilful priests send forth 


* Mdmschafwe is licrc explained as * **a horse/’ t.e. a battle 
foiipilit with horses, and is dorived from mahhi charaii; priiane 
is explained lus huhurfuddhey an arm -fight (personal combat). 

^ Aehitdh is explained as those who do not make an ugni^ 
chnifmiam (pivparution of the sacred fireplace), i,e. infidels. 

The three are the fire, wind and sun; the one is the woollen 
filter. 



SEVENTH ASHTAKA — EOUETH ADHTIyA. 383 

the Soma with their ten fingers, they anoint its 
body with the fluid of the waters. 

58. May we ever, Soma, with thee who art, 
purified, (as our ally} win much wealth in battle ; 
so may Mitra, Vartjna, Anm, Sindhtj, heaven and 
earth enrich us. 


S^KTA II. (XCVIII.) 

The Rishis are Ambakisha the son of the Rdjd YbishXgie and 
RijfswAK son of the RisJii BhakadwIja; the metre is 
Anushtulhj except of the eleventh verse, which is BrihatL 

1. 'Bring us, Indtt, strength bestowing riches, Viirga xxiii. 
desired by many, supporting many, far-celebrated 

and overcoming mighty (foes). 

2. When eflPused the Soma juice flows to the 
woollen^ (filter) as (a warrior) in a chariot is covered 
in mail; fitted into the wooden (cask), hurrying 
forth, it flows in streams. 

3. ®The Soma juice being effused flows through 
the fleece diffusing exhilaration ; who, being exalted 
goes to the sacrifice in a stream desiring the milk 
and curds as (he goes to the firmament) with 
radiance. 

4. For thou, divine Indh, grantest riches to every 


* Sama Yeda, L 6. 2. 1. 5, and 11. 5. 1. 16. 1, 

* Brund is taken hy Sayana with hiydnah {tern pitryamdnah\ 
and hitak is explained as ** sent forth on all sides*' or praised 
by the worshippers.** 

* Sanaa Veda, IL 5. 1. 16. 3. 



384 


RIG-VEDA SANHITI. 


man ^ who offers libations, thousand-fold and hundred- 
fold treasure. 

5. ^Slayer of enemies, may we be thy (people) ; 
Vastj, (may we be) extremely near thy much- 
coveted wealth ; irresistible (Soma), may we he 
near happiness. 

Varga XXIV. 6. ^Whom, celebrated, expressed by the stones, 
dear to Indea, beloved (by all) moving in streams, 
the twice five sister (fingers) bathe (in the sacred 
waters) — 

7. ^Him, coveted (by all), green-tinted, brown, 
they purify with the filter; who goes to all the 
gods with (his) exhilaration. 

8. For you by his protection have drunk the 
strengthening (juice of that Soma) who, beloved (by 
all) like the sun, has bestowed abundant food upon 
his w'orshippers. 

9. Divine heaven and earth the progeny of 
Manu, the Soma juice is generated at your sacrifices, 
radiant, abiding in the grinding stones ; (the 
priests) bruise him at the loud-sounding ceremony. 

10. ®Thou art poured forth. Soma, for Indea, 


’ Sayaaa expkins daiwaie as,“ mimerous as being possessed of 
children, etc.” 

» S^ma Veda, II. 5. 1. 16. 2. 

> S^ima Veda, II. 6. 2. 18. 2. 

* SSma Veda, I. 6. 2. 18 ; II. 5. 2. 18. 1 ; H. 8. 2. 8. 3. 

‘ Sama Veda, II. 5. 2. 18. 3, and 8. 2. 8. 1, with vlrdya for 
devdya. 



SEVENTH ASHTAKA — EOTIETH ADHTItA. 385 

the slayer* of the Vrii/ra^ to drink; and for the 
munificent "worshipper who sits in the halls of 
sacrifice (to give oblations) to the god. 

11. Those ancient Soma juices flow into the filter 
at the dawns, driving away in the early morning 
the concealed and ignorant thieves. 

12. ^May you and, we, intelligent friends, eat the 
bright 8(ma fragrant and invigorating, may we 
obtain food and dwellings. 

StfsxA III. (XCIX.) 

The RisMs are the two RE-BHASiJircs * of the family of Xa^tapa,; 
the metre of verse 1 is Brihatiy of the rest AnusJituhJi, 

1. ’They stretch the bow of manhood for thevargaxxv. 
beloved courageous ^8oma)\ (the priests) wishing 

to worship spread out the white filter^ for the 
mighty [Soma) in the presence of the sage (deities). 

2. ’Consecrated at the end of the night (the 
Soma) plunges into the viands,® when the fingers 
of the worshipper press out the green-tinted (juice) 
to go (to the vessels). 

3. ’We purify the juice of that Soma which is 


' Sama Veda, II. 8. 2. 8. 2. 

^ Not '^Eeblia and Sunn.’’ The word RelTimiinu means ‘'son 
of Rebha,’’ cf. our "Johnson’’ "Williamson,” etc, 

® Sama Veda, I. 6. 2. 1. 7. 

^ Nirnijafh my anti is probably "they weave a garment.” 

■ ® Sama Veda, 11. 8. 1. 6. 1, with ydhase. 

® Benfey, "tanchst in die Opferspeisen.” 

’ Sama Veda, IL 8. 1. 6. 2. 



386 


RIG-TBDA SANHITi. 


exhilarating and fit for Indea’s drinking; which 
the approaching* worshippers both now and of old 
take up in their mouths. 

4. ^They celebrate the purified Soma juice with 
an ancient hymn of praise, and the fingers exercising 
their pressure are able (to prepare the oblation) 
for the gods. 

6. Him sprinkled (with water) the supporter (of 
all things) they purify in the woollen filter; the 
wise (worshippers) instruct® him as a messenger 
to proclaim (their prayers) beforehand (to the gods). 

Varga XXVI. 6. The most exhilarating Soma, being purified, 
alights on the vessels; putting his seed (in the 
vessels) as in a heifer, the protector of the rite is 
worshipped. 

7. Effused for the gods, the God Soma is cleansed 
by the skilful (priests); when he is recognized 
amongst these (people) as the giver (of riches), he 
plunges into the mighty waters. 

8. When effused, Indti, and collected by the 
priests, thou art guided to the filter ; thou alightest 
on the cups for Iedra, exciting exceeding exhila- 
ration. 


^ In addition to this fanciful interpretation of gavah^ Sayana 
gives another, ‘‘which the cows take np in their months,” 
eating it in the form of grass. Ludwig tak<‘s purd to refer to 
gdvahj and nunarn to siirayah. 

^ Sama Yeda, II. 8. 1.6. 3. 

® Sayana e*xplains idsate as “they desire him.” 



SEVENTH ASHTAKA — FOURTH ADHYXyA. 387 

StJKTA IV. (C.) ^ 

The Rishis as before ; metre AnusJitulh 

1. 'The innocent waters repair to Soma dear to Varga xxvil. 
Indea and beloved (of all), as the maternal kine lick 

the new-born calf at the beginning of its life. 

2. Indu Soma, when purified bring us the riches 
of both worlds ; thou fosterest all treasures in the 
house of the donor (of the libation). 

3. Let loose thy stream which is as rapid as 
thought ; as the clo'ud (let loose) the rain ; thou 
Soma fosterest terrestrial and celestial treasures. 

4., Thy stream when thou art effused, swift- 
flowing, bountiful, rushes through the sheep’s hair 
like the horse of a victorious (hero). 

6. Sage Soma flow in a stream for our enlighten- 
ment and invigoration, poured forth for Indra, 

Mitea and Varuna to drink. 

6. ^riow, Soma, who art the giver of food in a xxviii 
stream, when effused, to the filter; (flow) Soma 

who art most sweet for Indra, for Yishnu, for the 
gods. 

7. ®The innocent maternal (waters) caress thee, 
the green-tinted, upon the filter, 0 Pavamana, at 
the sacrifice, as milch kine caress their new-born 
calf. 


’ Rama Veda, I. 6. 2. 1. 6. 

* Sama Veda, II. 3- 2. 19. 1, with lujandUye. 
’ Sama Veda, II. 3. 2. 19. 2. 



388 


Ria-YEDA ISANHITi. 


Vtrgal. 


8. PAVAMAiiTA, thou traverscst the vast firmament^ 
with various rays, hastening on thou dispellest all 
Rdkahasas at the house of the donor (of the libation). 

9. * Observer of manifold rites, thou supportest 
both heaven and earth; 0 Pavamana, (who art 
endowed) with greatness, thou puttest on thy coat 
of mail. 


ADHYA'YA Y. 

MANDALA IX. Continued. 

ANUYAKA YI. Continued. 

StiEXA V. (Cl.) 

The deity is PavamAna Soma; the EisM of the first triclia 
(triplet) is ANDHiou son of S'yXvI4va, of the second YatIti 
son of the i2q;a -K ahusew., of the third the Rajarslii Nahijsha 
the son of Mantj, of the fourth Manu the son of the Edjd. 
Samvaeana, of the last four verses PeajXpati son of YXch or 
of Yi^wXmitra; the metre of the 2nd and 3rd verses is 
GdyaM, of the rest Anuahtuhh, 

1. ®Por (the drinking of) the effused exhilarating 
(juicel of the Soma who has placed victory before 
you, do you friends destroy the long-tongued dog.^ 


* S'ravah meaning iravaniyam, sc. antariksham. 

» Sama Veda, II. 2. 2. 19. 3. 

^ Verses 1 to 3 occur with variations, Sama Veda, II. 1. 1.18; 
verse 1 also, ihid. I. G. 2. 1. 1. 

‘ i.e. prevent the dogs or ltdkshasas from lapping the Soma. 



SEVENTH ASHTAKA — FIETH ADHTITA. 389 

2. The Indu good for sacred rites which when 
effused dows forth in a purifying stream, (swift) as 
a horse: — 

3. Him, the Soma, unassailable, adorable, the 
priests, with all comprehending intelligence, express 
with the stones. 

4. ‘The sweet-flavoured exhilarating Soma juices 
effused (and) filtered flow for Indea; do you, ex- 
hilarating (juices), proceed to the gods. 

6. The devout (worshippers) say Indu flows 
forth for Indea : ” the lord of speech [Soma) sove- 
reign of all by his might desires (our) worship. 

6. The thousand-streamed ocean, Soma the stimu- Varga ii. 
lator of praise, the lord of riches, the friend of Indea 
flows day by day. 

7. *This Soma being purified hastens (to the 
pitcher) fostering, wealth-giving, to be enjoyed 
(by all); the lord of all beings, he has illuminated 
both heaven and earth. 

8. The affectionate emulous cows ® celebrate 
(^Soma) for his exhilaration; the brilliant filtered 
(^Soma) juices make paths (for themselves to flow). 

9. Bring’ to us, filtered (Soma), that celebrated 
(liquor) which is most potent, which (waits) upon 

^ Yerses 4 to 6 occur Sama Yeda, II. 2. 2. 15 ; verse 4 also 
ihtd. I. 6. 2. 1. 3. 

* Yerses 7 to 9 occur Sama Yeda, II. 2. 1. 16; verse 7 also 
ibid, I. 6. 2. J.; 2. 

® Or ‘^voicfes of praise.’^ 



390 MG- VEDA SAJifHrr/. 

the five orders of beings and by which we may 
obtain riches. 

10. ^The brilliant Soma juices flow for us know- 
ing the right path, friendly (to the gods), effused, 
sinless, contemplative, all-knowing. 

Varga III. 11. Effused by the stones, recognized upon the 
cowhide, acquirers of wealth they bestow food upon 
us from all sides.^ 

12. These filtered Soma juices intelligent mixed 
with curds swift-moving firm in the water (are) 
brilliant as suns. 

13. ®Let no mortal* hear the sound of the effused 
Soma) drive off the dog that sacrifices not as the 
Bhmgtts drove oft' Makha. 

14. {Soma) the kinsman (of the gods) is en- 
veloped in the investing filter like a child in the 
arms of its protecting parents; he hastens like a 
gallant to a ^mistress, like a bridegroom (to the 
bride), to sit upon his station (the pitcher}. 

16. The green-tinted (Soma), the implement of 


^ Terses 10 to 12 occur Sama Yeda, II. 4. 1. 20; verse 10 
also ibid. I. 6, 2. 1. 4, 

Lit. “ they sounded food for us.’^ 

® Yerses 13 to 15 occur Saraa Yeda, II. 6. 2. 3 ; verse 13 also 
ibid. I. 6. 2. 1. 9, and 11. 1. 2. 22. 3. 

* Sayana, ‘*lIo death-giving, * rite-obstructing dog,” 
suggested of course by the second line of the verse ; arddhasam 
In the next line may mean merely stingy.” S^ana’s rddhaJea- 
harmaraliitam is etymologically correct. ^^I)og” is not metot 
literally. 



SEVENTH ASHTAKA — FIFTH ABHTXtA. 391 

strength, the hero, who has upheld heaven and earth, 
is enveloped in the filter like the sacrificer (in his 
house) to sit upon his station. 

16. The Soma flows purified hy the sheep's 
hairs ; crying aloud upon the cowhide the showerer 
(of benefits), green-tinted he goes to Iivdea’s pre- 
pared station. 

St-KTA VI. (CIT.) 

The RisM is Teita the metre is Uslinik 

1. ^Performing (sacred rites) the child of thevargaiv. 
great (waters) sending forth the lustre of the sacri- 
fice (Soma) produces all acceptable (oblations) and 
(abides) in the two worlds. 

2 When the Soma has taken the secret station 
of the grinding stones (at the sacrifice) of Trita, 
then with the seven supports of the sacrifice^ 

(the priests praise) the conciliating (Soma). 

3. (Support, Soma,) with thy stream Trita’s 
three (oblations) ; cause the giver of riches (Indra) 
to come to the sacred songs. The intelligent 
(praiser) of this (Indra) measures out hymns.® 


^ Yerses 1 to 3 occur Sama Yeda, II. 3. 2, 18, with, prana 
for hrdnd; verse 1 also thid. 6. 2. 3. 5. 

^ i*e. With the seven metres; or, deriving? sapta from srip^ 
‘Hhey effuse the Soma with the Vasativari water.’' 

® Yojandni rather means ‘‘roads*' or “stages.” In Ms 
commentary on Eig-Yeda, I. 18. 5, Say ana says yojana is 
“ a means for inducing the gods yoke their horses,” i.e. 
“ a hymn.” 



392 


EIG-VEDA SAITHITi. 


4. ‘The seven mothers^ instruct the {Soma) the 
institutor (of the sacrifice) "when horn- for the 
prosperity (of the worshippers), so that this firm 
Soma is cognisant of riches. 

5. The universal gods, devoid of malice, assembled 
together at his rite, are to be -envied if being 
delighted they take pleasure (in the Soma). 

Yaiga V. 6. The germ which the augmenters of the rite 
brought forth at the sacrifice lovely to look upon, 
intelligent, most adorable, desired by many. 

7. He of his own will approaches the great 
united parents of the sacrifice (heaven and earth) 
when (the priests) ponducting the ceremony anoint 
him in due order (with the sacred waters). 

8. Soma, by thy act drive away with thy brilliant 
organs the darkness from the sky, effusing into the 
sacrifice (thy juice) the lustre® of the rite. 

SfeA VII. (CIII.) 

Tke EuM is Dwixa ; metre as before. 

Varga YL 1. Raise a loud voice to Soma the institutor (of 
the rite), purified, gratified by praises, as (men 
pay) wages (to a labourer). 


* Sama Veda, I. 2. 1. 1. 5. 

* t.e. the seven rivers, the Ganges, ete. : or the seven metres. 
Yat in the next line is explained as * ** because, and another 
apodosis is supplied, “ tasmdd . . . dhandMsamrMMr fhamtiP 

® Sayana here derives didhitim from dhri the supporter of 
the rite.” 

^ Sama Veda, T. 6. 2. 3. 8. 



SEVENTH ASHXAKA — EIEIH ADHYIyA. 393 

2. Blending with the curds and milk the Soma 
rushes through the woollen fleece ; the green-tinted 
Soma being purified takes up three stations.^ 

3. The Soma sends forth (its juice) through the 
woollen fleece to the honey-dripping receptacle; 
the seven metres of the Mishin praise (it). 

4. Soma, the leader of praises, in whom all the 
gods are comprehended, unassailable, green-tinted 
when filtered enters the cups.® 

5. Proceed in the same chariot with Tndra to 
the celestial hosts a priest purified by priests,® 
immortal. 

6. Like a charger eager for the combat the divine 
(Soma) effused for the gods hastens when purified 
spreading widely into the vessels. 


^ i.e, tlie dronahalasa (‘‘wooden cask^’), ddJiavaniya (“that 
into which, the Soma may run’’), and (“holding the 

filtered Soma ”). 

® ChamiLshUf see p. 380. 

® S%ana explains vdghatj etc, as “carried by the priests” 
or “fetching wealth for the worshippers,” 



394 


EIG-VEDA SAKHlTi. 


ANUYA'KA VII. 

ASHTAKA VIL Continued. 

ADHYATA V. Continued. . 

StJKTA I. (CIV.) 

The MisMs are Pabvata and NIeada sons of Kanva ; or else the 

two SiKHANniNts the Apsarases daughters of Kai^tapa are the 

drashtrVs (seers) of this hymn. 

1. ^Sit down, friends, sing to . the filtered Soma, 
decorate him with offerings to beautify him as 
(parents decorate) a child. 

2. Associate him the support of the mansion with 
the maternal (waters) as the calf (with the mother) — 
the protector of the gods, the exhilarator, endowed 
with twofold strength, 

3. Purify the bestower of strength so that he may 
make for invigoration for the banquet (of the gods) 
and may grant much happiness to Mitea and to 
Taetoa. 

4. Por us do the hymns glorify thee the giver of 
wealth ; we clothe thy form with the (products of 
the) kine. 

5. Lord of our exhilaration, Ihdtj, thou art of 
brilliant form ; be our true guide as a Mend is to 
a Mend. 

6. Show us (thine) ancient (friendship); (drive 


* Verse# 1 to 8 occur Same Veda, II. 4. 2. 9 ; verse I also 
iia. I. 6. 2. 3. 3. 



SEVENTH ASHTAKA — FIFTH ADHTIYA. 395 

off) the voracious the impious, the double 

dealer — drive away our sin. 

SrjKTA II. (CV.) 

The Rkhis are Paevata and JTXeada ; the metre as before. 

1. ^Hymn, friends, the Soma purified for the vai^avm. 
exhilaration (of the gods), gratify him with obla- 
tions and praises as (men gratify) a child (with, 
ornaments). 

2. Indu being sent forth is sprinkled (with the 
waters) as a calf (is nourished) by its mother — the 
protector of the deities, the exhilarator, graced by 
praises. 

3. This {Soma) is an instrument for invigoration ; 
he (is useful) for speed (and) for the banquet of thy 
gods; he is effused most sweet flavoured for the gods. 

4. ® Powerful Indu who art effused, pour upon us 
(wealth) comprising cattle and horses ; I mix the 
pure juice with the curds and milk. 

5. Lord of our bay-coloured (cattle), Indu, who 
hast a most brilliant form, do thou who art kind to 
the priests be for a light to us as a friend (gives 
light) to a friend. 

6. Do thou (show) us thy ancient (friendship), 
drive away the impious voracious {Rdkshasa) ; Indtt 


^ Yerses 1 to 3 occur Sama Tetla, II. 4. 1. 19; verse 1 
also Hid, I. 6. 2. 3. 4\ 

* Verses 4 to 6 occur Sama 11, 7, 3. 20; versed also 
ihid^ I. 6. 2. 3. 9. The Sama dkdraya for dMhamm 



Varga IX. 


396 BIG- VEDA SANHIT^. 

wh .0 art victorious overcome those who oppress us, 
(drive) off the double-dealing [RdJcshasa). 


S6kta III. (CVI.) 

The of tlie first triplet is Agn-i tiie son of Chakshttsh:, of 

the second triplet Chakshxjsh: the son of Mako, of the third 

Makij the son of Apstr, of the rest Agni the son of CHAKsmiSH ; 

the metre as before. 

1. ^May these effused green-tinted Soma juices 
quickly generated all-knowing proceed to Indra the 
showerer (of benefits). 

2. This effused Soma adorable for battle, is filtered 
for Indra;^ Soma thinks of the victorious (Indra) 
as he is known (in the world). 

3. In the Soma's exhilaration may Indba seize 
hold of wealth to be enjoyed (by all) and conquering 
the Vritra in the waters® maybe wield the thunder- 
bolt the showerer (of blessings). 

4. ‘Flow Soma who art vigilant; Indit spread 
around for Indra ; bring brilliant overpowering all- 
obtaining (strength). 

5. Pour forth for Indra the exhilarating (juice) 


^ Verses 1 to 3 occur Sama Veda, II. 1. 1. 17 ; verse 1 also 
iUd. L 6. 2. 3. 1. 

* Bather “ this munificent ejffused Soma is filtered for Indra’s' 
sustenance/^ indrdya lhardya a gerundial construction. 

® ** Conq[uermg the Vritra for the sake of the waters/’ or 
** conquering AM in the firmament.” 

*• Sima Veda, I. 6. 2. 3. 2. 



SEYENTH ASHTAKA — PIFTH ADHTXYA. 397 


showering (benefits), thou who art very beautiful, 
who hast many paths, the finder of the (right) path, 
the observer (of all). 

6. Thou who art the best finder of paths for us, Varga x. 
the sweetest beverage for the gods, come by a 
thousand paths crying aloud. 

7. 'Flow, Indtj, in thy strength with thy streams 
for the banquet of the gods; sit down. Soma, who 
art sweet-fiavoured, in our pitcher. 

8. Thy drops, going to the water, have exalted 
IxDEA to exhilaration; the gods have quaffed thee, 
the delighter, for immortality. 

9. Bring us wealth, bright Soma juices effused, 
filtered, filling the sky with rain, shedding water 
(upon the earth), acquiring all things. 

10. ^Soma being filtered fiows in a stream through 
the woollen fleece, crying aloud when filtered in 
advance of the voice (of praise). 

11. They send forth with their fingers^ the Varga xi. 
powerful Sorm sporting in the water, passing 
through the fleece ; praises celebrate him abiding 

in the three receptacles. 

12. Deshing (to give the worshipper) food he 
has been let loose into the pitchers like a charger 


^ Yerses 7 to 9 occur Sama Yeda, 11. 5. 2. 17 ; verse 7 also 
Hid, 1. 6. 2. 3. 6. 

® Yerses 10 to 12 occur Sanaa Yeda, 11. 3. 1. 18; verse 10 
also ibid, L 6. 2. 3. 7. 

^ Dhibih as if for ahttilih^ or by their praises.” 



398 


RIS-VEDA SANHITI. 


in battle; being filtered, raising a cry be flows 
(into the vessels). 

13. ^The delightful green-tinted (juice) flows with 
rapidity into the crooked (pitchers) ; bringing the 
worshippers food and male ofispring. 

14. ^Devoted to the gods flow with that (stream); 
(thy) streams of exhilarating liquor are let loose; 
with a roar thou passest through the filter, in all 
directions. 


StJkta IY. (CYII.) 

The ^isMs are the Seven Bishis ” BhaeadwIja, Kai^tapa, etc.; 
verses 3 and 16 are Dwi^add. Virdj (containing 20 syllables); 
verses 8-10 JBrihati, the rest Frdgdtha {Brihati and 8aio^ 
Irihati alternately). 

VaigaXii. 1. * Sprinkle from hence the effused ^i/raa-juice 
which is the best oblation (to the gods), And which, 
good for man, is going into the midst of the firma- 
ment ; (the priest) has expressed the Soma with the 
stones. 

2. ■‘(Soma) who art unassailable, who art most 
fragrant, flow around now being purified by the 
fleece ; being effused we praise thee eminent in the 
waters mixing thee with food® and the (products 
of the) kine. 


’ Sdma Yeda, T. 6. 2. 3. 1 1 ; and II. 1. 2. 22. 2. 

* Sama Yeda, II. 1. 2. 22. 1. 

* Sama Yeda, I. 6. 1. 3. 2 ; and II. 5. 2. 12. 1 ; Tajur Yeda, 

XIX. 2. * Sdma Yeda, II. 5. 2. 12. 2. 

“ Andhaid the Scholiast says here means aaMu “ flour.” 



SEVENTH A8HTAKA — FIFTH ADHTIYA. 399 

3. ^ Being effused the Indu flows so as to he seen 
(of all) — the exhilarator of the gods, the agent (in 
holy acts), the observer of all. 

4 ^ Undergoing purification thou flowest Soma in 
a stream clothed in the (consecrated) waters ; the 
giver of wealth thou sittest on the place of sacrifice , 
divine (Soma), who flowest forth, who art the origin 
of gold.® 

5. Milking the exhilarating agreeable celestial 
udder ^ (the Soma) sits down on its ancient place 
of aggregation (the firmament) ; food-giving, 
cleansed by the priests, observant it flows to the 
commendable worshipper. 

6. ®SoMA, who art purified, vigilant, agreeable 
(thou flowest) through the woollen fleece ; thou art 
intelligent, the chief of the Angieasas, sprinkle 
our oblation with thy exhilarating juice, 

7. Soma flows forth the showerer of benefits, 
the best of path-finders, a Mishi, a sage, all dis- 
criminating; thou art a seer, most devoted to 
the gods; thou hast made the sun to mount the 
sky. 


^ Sama Yeda, 11. 5. 2. 12. 3. 

^ Yerses 4 and 5 occur Sanaa Yeda, IL 1. 1. 9 ; verse 4 also 
ihid, L 6. 1, 3, 1. 

® Sayana’s optional interpretation, devdndm Mtaramamyah 
seems to make one word dev ahir any ayah in the text. 

^ the Soma creeper. 

® Sama Yeda, I. 6. 1. 3. 9. 



400 


EI6-VEDA. SANHITI, 


8 ^Effused by the eflfusers Soma is poured out 
upon the elevated fleeces ; and proceeds with its 
green-tinted stream, as on a mare, proceeds with its 
exilarating stream. 

9. Soma combined with the produce of the kine 
flows with the kine into the pitcher,^ he flows with 
the milked kine; his enjoyable juices go (to the 
pitcher as waters) to the ocean, the exhilarating 
(Soma) is expressed for the exhilaration (of the 
gods). 

10. ® Expressed by the stones, Soma, (passing) 
through the sheep’s hairs, green-tinted, entering 
the cups as a man (enters) a city, thou takest thy 
seat in the wooden (vessels). 

Varga XIV. 11. Desirous of (bestowing) food, passing through 
the interstices of the fleece the Soma is adorned like 
a horse in the battle ; the Pavamana^ to be rejoiced 
in (by all, praised) by the intelligent, the sages, the 
reciters of sacred songs. 

12 ^ Thou art fed with water. Soma, like a river, 
for the banquet of the gods ; with the juice of thy 


^ Yerses 8 and 9 occur Sanaa Yeda, II. 3. 2. 12 ; verse 8 also 
ihid, I. 6. 1. 3. 5. 

* Aniijpe = on tlie bank, or in a watery low-lying place 
(nmne deie). 

® Yerses 10 and 11 occur Sama Yeda, II. 8. 2. 12 ; verse 10 
also IMd. I. 6, 1. 3. 3. 

* Yerses 12 and 13 occur Sama Yeda, II. 1. 2. 20. 1 ; verse 
12 also thid, I. 6. 1. 3. 4. 



SE7BKTH ASHTAKA — FIFTH ADHYXYA. 401 


filament thou goest to the honey-dropping receptacle, 
exhilard,ting, vigilant. 

13. Agreeable afifectionate like a son about to be 
decorated, the Soma is clad in a shining robe ; * they 
send him with their arms into the streams as active 
(warriors send their) chariot into (battle). 

14. ^The swift Somas send forth their inebriating 
juice upon the uplifted (filter) of the firmament, 
intelligent, exhilarating, all-acquiring. 

15. The divine royal (Soma) vast and true,® under- 
going purification traverses the firmament in a 
stream; vast and true, being sent forth he flows 
for the support of Mitea and Vaetjna. 

16. Eegulated by the priests, the divine royal Soma, 
agreeable, intelligent, abiding in the firmament — 

17. ^Exhilarating, flows, when effused, for Ihdea 
attended by the Maritts ; thousand-streamed he 
passes through the fleece ; men cleanse him. 

18. Purified in the cups,® exciting laudation, the 
sage Sotm rejoices amongst the gods ; clothed with 
the waters sitting in the Wooden bowls, he is sur- 
rounded with the curds and milk. 


^ the filter. 

® Verses 14 to 16 occur Sanaa Veda IL 2. 2. 9; verse 14 also 
thid, I. 6. 1. 3. 8. 

^ In both lines Sayana refers rUam Irihat to the 8om<ii, 
{atyantam Batyahhiitah). 

* Sanaa Veda, L 6. 1. 3. 10. 

* Chamk for chamiishu^ Sayana effused on the planks.” 

2 B 


VOL. V. 



402 


RIG-VEDA SANHITi;. 


19. *In thy friendship, Indtj Soma, I have re- 
joiced day by day; many {Ealcshasas) assail me, 
tawny-coloured ( Soma) ; overcome these who sur- 
round me. 

20, (delight) in thy presence, tawny-Coloured 
Soma, both day and night, for the sake of thy 
friendship may we soar like birds far beyond the 
sun® blazing with thy light. 

Varga xvx. 21. ^Fair-fingered (Soma) being cleansed thou 
utterest a sound in the pitcher; thou bringest, 
Pavamana, ample golden-hued much-coveted wealth. 

22. The showerer of benefits, cleansed and filtered 
in the woollen fleece, thou criest aloud in the water ; 
Soma Pavamana, mixed with the curds and milk, 
thou goest to the prepared (station) of the gods. 

23. ®Flow, Soma, to all praises to procure food 
(for us) ; thou, the exhilarator of the gods, art the 
chief supporter of the firmament, 

24. Flow quickly. Soma, with thy supports, to 
the terrestrial and celestial worlds ; the sages 


‘ Sama Veda, I. 6. 1, 3. 6; II. 3. 1. 11. 1. 

* Sama Veda, II. 3. 1. 11. 2, with, tavdhafh for utdhafhy and 

duMmhk for mhhydya, j 

^ Saya^a makes parak an adjective agreeing with siiryarn^ and 
explains Biiryam as meaning the 8oma may we fly to thee, the 
distant mnJ* 

* Verses 21 and 22 occur Sama Veda, 11. 4. l: 12, with 
vaiiations; verse 21 also ibid. I. 6. 1, 3. 7. 

^ Sama Veda, I. 6. 1. 3. 11 j with several variations. 



SEVENTH ASHTAKA. — FIFTH ADHTXTA. 403 

express thee radiant, 0 observer of all, with praises 
and witli their fingers. 

25. *Thy purified juiees are let flow through the 
filter in a stream accompanied by the Maruts, 
exhilarating, pleasing Indea, swift-moving,* bringing 
praise and food. 

26. Indu clothed with waters effused by the 
worshippers rushes to the receptacle, generating 
light, identifying its form with the (products of 
the) kine, he covets now (our) praises. 

StJkta V. (cvni.) 

The l^uM of verses 1 and 2 is GAXJBmxi the son of S!akti ; of 
the third S'azti the son of Vasishtha ; of the 4th and 5th 
If Bn of the race of Angiras; of the 6th and 7 th RuxiiwAN 
the son of BnABAnvirA ; of the 8th and 9th IfEDHASABMAN’ of 
the race of Angiras; of the 10th and 11th Xbttaya^as also 
of the race of Angibas; of the 12th and 13th the rdjarshi 
ErpTAircHAXA : of the rest S^kti. The metre is Kdlmbha 
JPrdgdthaf i.e. Kalcubh and SatohAhati alternately, except 
verse 13, which is Gdyatri Yavamcdhyd. 

1. 'Soma, who art most sweet-flavoured, most yarga xvn. 
intelligent, the exhilaratdr, flow for Indra, the 

great, the most brilliant, the exhilarator. 

2. By drinking whom the showerer Inbea is 
invigorated, by drinking thee who art the beholder 


^ Sama Veda, I. 6. 1. 3. 12. 

* Maydh “horses,’’ Sayana gantdrah, 

^ Verses 1 and 2 occnr Sama Veda, II. 1. 1. 16; verse 1 also 
Hid. I. 6. 2. 4. 1. 



4U4 


EIG-VEDA SANHITA. 


of everything, the intelligent (Indea) reaches the 
viands (of the enemy) as a horse (reaches) the battle. 

3. ^ For thou, Pavamana, who art most brilliant, 
quickly shontest to the races of the gods for (the 
sake of their) immortality: — 

4. (Thou) through whom Dadhyanch the offerer 
of the nine days’ rite opened (the cave), through 
whom the rishis recovered, (the stolen cows), 
through whom under the protection of the gods 
the worshippers obtained the sustenance of the 
delicious (ambrosial) water — 

5. ^This {Soma) when effused flows most exhilar- 
ating through the woollen fleece, sporting like a 
wave of water. 

Varga xviii. 6. ® Thou who by thy might extricated from the 

rock the quick-moving kine abiding in the waters, 
thou hast spread out a pasturage for cattle and 
horses; like a mailed (warrior) slay (the Asuras), 
brave (Soma). 

7. * Pour forth (the Soma), sprinkle it round like 
a horse, adorable, dispenser of rain, dispenser of 
light, showerer of fluid, swimming in water — 


' Verses 3 and 4 occur Sama Veda, II. 3. 1. 17 ; verse 3 also 
ihid. I. 2. 4. 6. 

^ 8ama Veda, I. 6. 2. 4. 7. 

® Sama Veda, I. 6. 2. 4. 8. Sayana interprets tlius : Who 
by his might cut the quick moving waters of the firmament 
from out of the cloud, thou gettest a herd of cattle and horses.’* 

^ Verses 7 and 8 occur Sama Veda, II. 6. 2. 6; verse 7 also 
ibid. I. 6. 2. 4. 3. 



SEVENTH ASHTAKA — FIFTH ADHTItA. 405 

8. Thousand-streamed, showerer of benefits, 
augmenter of water, affectionate; (pour it forth) 
for the race of the gods which water-born is fostered 
by the water, the ting, the god, the true, the great. 

9. ^Divine (Soma) lord of viands, who art de- 
voted to the gods, bestow upon us brilliant and 
abundant food ; separate the mid-aerial receptacle. 

10. Come, powerful (Soma) effused into the cups,*® 
like a prince the sustainer of the people ; pour the 
course of the wafers, the rain from heaven ; accom- 
plish the rites for the worshipper who seeks cattle. 

11. *H!im have they milked from heaven, the Varga xis. 
shedderof exhilarating juice the thousand-streamed, 

the showerer (of benefits), bearing all treasures. 

12. The showerer (of benefits) is manifested be- 
getting (light) immortal, destroying the darkness 
with (his) radiance ; glorified by the wise he has 
assumed his shining robe ; ^ the triple (oblation is 
supported) by his act. 

13. *The /Soma has been effused who is the 
bringer of treasures, the briuger of riches, the 
bringpr of food, the bringer of fair homes : — 


’ Verses 9 and 10 occur Sama Veda, II. 3. 2. 17 ; verse 9 also 
liid. I. 6. 2. 4. 2. 

^ Sayana adhishava'^plialaJiayoh “ in the planks of the 
mne-presB.” ® Sama Veda, I. 6. 2. 4. 4. 

* He has blended himself with the milk, etc., for the sake of 
being cleansed. 

‘xyerses 13 and 14 occur Sama Veda, 11. 4. 1.18 ; verse 13 

also I. 6 2. 4. 5. 

\ 



406 


RIG-YEDA SANHITl. 


14. Our {Soma) wMoli Indea drinks, which the 
Maetits drink and Bhaga with Aryamajs" ; through 
which we propitiate Mixea and Vaeuna and Iiojea, 
to obtain his powerful protection. 

15. Soma, collected by the priests, well-armed, 
most exhilarating, most sweet-flavoured, flow for 
IsTOEA to drink. 

16. Soma, enter the Somadhdna, Iotea’s heart, 
as the rivers (enter) the sea agreeable to Miiea, 
Vaettsta and Yatu, the chief stay of heaven. 

SxiKTi. VI. (CIX.) 

The Riahis are the Agms of sacrifice said to be the sons o| 
Kwaka : the metre Dwipadd Virdj\ 

Varga XX. 1. ^ Flow, Soma, who art sweet-flavoured, for 
Indba, Miiea, PtIshan and Bhaga. 

2. Soma, let Indea and all the gods drink of thee 
when effused for intelligence and strength. 

3. So do thou who art pure, divine, the beverage 
of all the gods, flow for immortality and a spacious 
abode. 

4. ^ Plow, Soma, who art mighty, the shedder of 
juice, the parent of the gods, towards all bodies. 

5. Soma, who art brilliant, flow for the gods and 
(give) joy to heaven and earth and all creatures. 


* Verses 1 to 3 occur Sama Veda, II. 6. 1. 8; verse 1 also 
ibid. I. 5. 1. 5. 1. 

* Verses 4 to 6 occur Sama Veda, II. 5. 1. 17 ; verse 4 also 
ibid. I. 5. 1. 6. 3. 



SBVmi'Ji ASHTAZA — FIFTH ADHTXYA. 407 

6. Thou art the' upholder of heaven, radiant and 
good to drink; flow thou who art strong, at the 
truthful sacrifice. 

7. * Do thou, Soma, who art possessed of food, 
who hast a copious stream, flow through the great 
sheep’s hairs in due succession. 

8. May the Bottm regulated by the priests, 
engendered, purified, exhilarating, all-knowing, 
bring us all (riches). 

9. May Indu, purified, extolling (the gods^) 
bestow on us progeny and all kinds of wealth. 

10. ®riow, Soma, for intelligence, for strength, 
for wealth, strong and cleansed like a horse 

11. (The priests) who press thee purify thy juice Varga xxi. 
for exhilaration ; (they purify) the Soma for 
abundant food. 

12. They cleanse the new-born infant, the green- 
tinted shining Soma^ on the filter for the gods. 

13. ^The auspicious sage Indu flows upon the 
lap of the waters for exhilaration and for wealth. 

14. The auspicious (Soma) sustains Indra’s body, 
by which he has slain all Rdkshasas^. 

15. The universal gods drink of it, effused by 
the priests, mixed with the milk and curds. 


^ Sanaa Yeda, I. 5. 1. 5. 10. 

* Sayana separates ^ajdm from urdnalif and interprets the 
latter as uru hurvdmh, i.e. devdn haJiu Icurvdmh^ 

® Terses 10-12 occur Sama Yeda, II. 6, 2. 19, with maheiov 
Icratwe^ verse 10 also Hid. I. 5. 1. 5. 4. ^ 

^ Sama Yeda, I. 5. 1. 5. 5. 



408 


EIG-VEDA SANHITl. 


16. ‘Being effused tte Soma in a thousand 
streams flows through the sheep’s-hair filter. 

17. The vigorous Soma flows in a thousand 
streams cleansed by the waters and mixing with 
the curds and milk. 

18. Guided by the priests and effused with the 
stones go, Soma, to Indra’s belly. 

19. The vigorous thousand-streamed Soma has 
been sent through the filter for Indea. 

20. They mix the Soma with the liquid of the 
sweet (milk) for Indra, the showerer (of benefits) 
for his exhilaration. 

21. They cleanse thee readily, clothed with water, 
green-tinted, for the invigoration of the gods. 

22. Indu is effused for Ikdea, is effused down- 
wards — ^fierce, mixing (with the milk),® flowing 
(into) the water. 


StJETA VII. (CX.; 

The ^isMs (drashtris) are the two piinces Tetaettsta and Teasa- 
DASTu; the metre of rerses 1 to 3 is Anushpuhh (of the Ftpiltka^ 
madhyd order) ; verses 4 to 9 TTrddhmlrihatif and of the rest 
Virdj. 

Varga XXII. 1. ^Hasten, Soma, to bring us sustenance ; gifted 


^ Yerses 16 to 18 occur Sama Yeda, IL 4, 2, 10, with pra 
isdjyakshdh for pra mvdno ahhdh. 

* Sayana prerayam “ stimulating (qu. Indra).” He explains 
tosate as hmyate (is beaten), alhuh'iyate (is effused). 

^ Yerses 1 to 3 occur Sama Yeda, II. 6. 1. 7; verse 1 also 
ibid. I. 5. 1. 5, 2. 



SEVENTH ASHTAKA. — ^FIETH ADHYXYA. 409 


with, endurance (attack our) foes ; the acquitter of 
our debts, thou approachest to disperse our enemies. 

2. In turn we glorify thee, Soma, when effused ; 
thou attackest the (hostile) forces, 0 Pavamana, to 
(defend) thy great sovereignty over men. 

3. Pavamana, by thy might thou hast generated 
the sun in (the firmament), the support of the water, 
hastening on with abundant wisdom that procures 
cattle (for thy worshippers). 

4. *ummortal Soma, thou hast generated (the 
sun) amongst mortals in (the firmament), the support 
o { the truthful auspicious ambrosia ; streaming 
forth ^ thou goest to battle continually. 

5. ^Thou hast burst open (the filter) with (thy) 
food as (one bursts open) an inexhaustible fountain 
giving drink to the nation, like one taking up 
(water) with the fingers of his two hands. 

6. ^Beholding him certain celestial Vaeuettchas vargaxxiii. 
praise him as a kinsman before the shining Saviir .1 

drives away the obstructing (darkness). 

7. ®The chief (of men)® having cut the sacred 
grass have fixed their minds, Soma, on thee for 


> Sdma Veda, II. 7. 1. 7. 3. 

® Sayan a explains samsh^adaf as samhhajan distributing (bless- 
ings) ? from san, to acquire ; the word, however, comes from 
syand, 

^ Sama Yeda, IL 7. 1. 7. 2. 

7. 1.3. 2. 

» Ihid. II. 7. 1. 7. 1. 


* Or the men of old. 



410 


RIG-VEDA SA-NHITi. 


abundant strength and food; do thou, 0 hero, 
excite ns to heroism. 

8. ^They have milked from heaven from the 
mighty deep the ancient Soma, the beverage (of 
the gods) of heaven, which is worthy of praise* 
they have praised it when generated for Indea — 

9. * Since, Pavamana, thou by thy might art chief 
over these two worlds and all these Uving beings, 
as a bull is ruler in a herd of kinlg. 

10. Pavamdna Soma sporting like a child drops 
filtered through the woollen fleece, thousand- 
streamed, having the might of a hundred, radiant. 

11. This Soma juice undergoing purification, 
sweet-flavoured, holy,® dropping, flows for Indea 
a sweet stream, bestowing food, dispensing wealth 
and life. 

12. Plow, Soma, overcoming (our) enemies, driving 
away the Rdhshasas who are difificult to approach, 
well-armed, triumphing over foes. 

SiSeia Till. (CXI.) 

The Rishi is kskshXh. the son of Paeuchchhepa ; the metre is 
AtyashtL 

Vaiga XXIV. 1. ^With this bright green-tinted stream Soma 
being filtered overcomes all enemies with the (juices) 


1 Sdma Veda, II. 6. 1. 11. 3. * Sfima V^da, II. 7. 1. 3. 3. 

* Ritavd — yeijnav&n, having a sacrifice. 

* This hymn occurs in inverted order and with some variations, 
Sama Veda, II. 7. 3. 10 ; verse 1 also ihid, L 5. 2. 3. 7. 



seventh: ABHTAKA — ^PIETH ADHriVA. 411 

yoked to it, as the sun (overcomes the darkness) 
with the (rays) yoked to it;* the stream of the 
effused (Soma) shines, the filtered green-tinted 
(Soma is) resplendent, which pervades aill constella- 
tions, with the Mikvans,^ with the seven-mouthed 
'Rikvans. 

2. Thou didst discover the wealth of the Panis, 
and art washed in thine own house at the sacrifice 
by the mothers/ the supporters of the sacrifice ; 
as the hymn (is heard) from afar, so it (is heard 
by all, the hymn) in which the supporters (of the 
rite) rejoice ; the shining (Soma) with its brilliant 
(waters), the supporters of the three (worlds), gives 
food, gives food (to the worshippers). 

3. The intelligent Soma proceeds to the eastern 
quarter; (thy) beautiful chariot, (thy) celestial 
beautiful chariot meets the sun’s rays ; the manly 
praises advance to Indea and stimulate him to 
victory : (his) thunderbolt too (advances to him) ; 
so that you ^ are invincible, invincible in battle. 


^ Sayaigia optionally takes both words mayugvabUh to refer to 
Bur ah, the repeution adding dignity. 

^ Sayana explains the first rikvdbhih as BtutimadlhiJi and the 
second as tejohhik, so that the two together may be translated 
“ with encomiastic splendonrs.’’ The seven months are for 
taking up the Soma juice. 

® The Yasativarl waters. 

* You two/’ i,e. Soma and Indra. Or, better, “ so that you 
two, thou and Yajka.” 




412 


Rie-VEDA SAjnHITI. 


SiJkia IX. (CXir.) 

The is S'ilir of the family of Aitgieas ; the metre is Pankti. 

Varga XXV. 1. Vaxious are our acts, (various) are the Occupa- 
tions of men ; the carpenter desires timber, the 
physician disease, the Brahman a worShippor who 
effuses Soma: flow, Indtj, for Indha. 

2. With dried plants (are arrows made), with the 
feathers of birds (and) with glistening stones ; ’ 
the oiiiith seeks a man who has gold :* flow. Iron, 
for Indea. 

3. I am the singer ; ^ papa is the physician, 
mamma throws the corn upon the grinding stones ; 
having various occupations, desiring riches we 
remain (in the world) like cattle (in the stalls) : 
flow, Indxj, for Irdba. 

4. The draught horse (desires) a cart easy (to 
draw);® those who invite guests (desire) merri- 
ment; the frog desires water: flow, Iirotr, for Iivdra. 

StJKTA X. (CXIII.) 

The J^uhi is Kasyapa of the family of Makichi ; the metre is 

Pankti, 

Varga XXVI. 1, IxBRA the slayer of the Vritra quaff the 


^ Tor the points. 

® Saya^a understands hdruh in the sense of maker of praises, 
cf. ** maker, ‘‘poet;” tatah bxA nand mean father* (dada) and 
mother, or son and daughter respectively ; the scholiast's etymo- 
logy is laboured. 

® Sayana, “auspicious.” He explains n^amantfinah as mr^ 
masachivdh^ “ boon companions.” 



SETENTH ASHTAKA — FIFTH ADHTltA. 413 

Soma on the Saryanavat^ infusing strength into 
himself, about to show great prowess: flow, Indit, 
for Lstdea. 

2. Soma, lord of the four regions, sprinkler (of 
benefits) flow from Aijfka” effused by a truth- 
speaking truthful (man) with faith and devotion : 
flow, Indit, for Indra. 

3. The daughter of StfnTA brought the vast Soma 
large as a rain-cloud ; the Gandharvas seized upon 
it and placed the juice in the Soma'^^ flow, Indu, 
for Indha. 

4. Soma, the utterer of trutji, radiant with truth, 
truth-speaking, truthful in act, speaking faith, 
lord (of worshippers), thou art decorated by .the 
upholder (of the rite) : flow, Indd, for Indra. 

5. The united, streams of thee who art vast and 
truly formidable flow united ; the jhices of thee the 
juicy one meet together; green-tinted (Soma), 
purified by holy prayer, Indd, flow for Indra. 

6. Wherever the Brdhmariy O 'purified (Soma), 
reciting the holy rhythmical text, engendering the 
delight (of the gods) by the Soma (expressed) with 
the grinding-stone,® is reverenced, flow, Indd, for 
Indra. 


* A lake in the Kuruhshetra district. 

^ The country of the 

® Bommdnandam janayan sliould be taken separately, “ pro- 
ducing joy with the Soma;^^ the other words then may be trans- - - 
lated, ‘‘shows his prowess with the grinding-stone upon the 
8oma?^ 



414 


RICt-VKDA SANHTrX. 


7. "Where light is perpetual, in the world in. 
which the sun is placed, in that immortal im- 
perishable world place me, Pavamawa ; flow, Ikdo, 
for Indea. 

8. Where Vitaswat’s son is king, where the 
inner chamber of the sun (is), where these great 
waters (are), there make me immortal ; flow, Iisrmj, 
for Indba. 

9. Where in the third heaven, in the third sphere, 
the sun wanders at will, where the regions are 
filled with light, there make me immortal; 'flow, 

lor Indea. 

10, Where wishes and desires (are),^ where 
the region of the sun (is), where food and delight 
(are) found, there make me immortal ; flow, Imdtj, 
for Ikdka. 

11. Where there is happiness, pleasures, joy and 
enjojTnent, whore the wishes of the wisher* arc 
obtained, there make me immortal ; flow, Indu, for 
Indea. 

. StJxTA XI. (CXIT.) 
and metre as before. 

1. (The Brahman) who attends to the stations 
of the filtered <So«iffl-juicc — him men call rich in 
children, who applies his mind to thee. Soma ; flow, 
Indu, for Indea. 


^ Sdyawa, ** where the desired gods and the inevitably solicited 
Indrat etc., exist.’* 

* Sdyann, <‘thc dt'.sircd god.** 



SEVENTH ASHTAKA — FIFTH ADHYXYA. 415 

2. MisM Kasyapa, raising thy voice with the 
praises of the hy un-makers, adore the royal Soma 
who is horn the lord of creeping plants ; flow, Indtt, 
for Indea. 

3. Seven (arc) the quarters of the world with 
different suns, seven (arc) the ministrant priests, 
seven are the divine Adityas '^ — with these. Soma, 
protect us : flow, Indu, for Indka. 

4. Protect us, royal Soma, with the ohlation 
which has been cooked for thee; let no enemy 
assail us, or harm anything of ours ; flow, Indtj, for 
Indea. 


’ Sajama cites Eig-veda, X. 72. 8. 


END OP THE NINTH MANDAIA. 





APPEKDIX I 


THE VlLAKHILYA HTMHS.* 


I. 

To Indra ; the ruhi is Frashanwa. 

1. I would praise to you the bounteous Indra as is fit, 
— the wealth-abounding Maghavan, who loves to help 
with thousandfold treasure those who praise him. 

2. He rushes on boldly like a weapon with a hundred 
edges, he smites the enemies of his worshipper; the 
gifts of him who feeds many, swell like the streams of 
a mountain. 

3. The expressed exhilarating Soma-juices, 0 Indra, 
lover of hymns, fill thee for bounty, 0 hero, 0 thunderer,, 
as the waters flow to their accustomed lake. 

4. Drink the incomparable, helpful, swelling beverage, 
the sweetest of the Soma, that in thy exultation thou 
mayest pour out treasure for us, just as the mill-stone 
pours out meal.^ 

6. Come quickly to our praise,^ — urged on by the Soma- 
pressers like a horse, — which the milch-kine make sweet 


^ On these hymns cf. supra, p. 96, As Shyana gives no commentary he e, 
the St. Petersburg Diet., Grassmann’s Lexicon and translation, and Ludwig’s 
translation and notes have been consulted for this translation. 

2 The St. Petersb. Diet, takes dhrishad ^&—drishad. 

® Grassmann proposes to read somam, 

TOL. Y. 2 E 



418 


APPENDIX I. 


for thee, 0 Indra, of iadcpendent might ; there are gifts 
[for thee] among the Kanwas. 

6. We have approached thee with homage like a 
mighty hero, the pre-eminent one, of imperishable 
wealth ; 0 Indra, thunderer, our prayers flow forth as 
an abundant fountain pours out its streams.^ 

7. Whether thou art now present at a sacrifice, or 
whether thou art abroad on the earth, come from thence 
with thy swift steeds to our sacrifice, 0 thou of lofty 
counsel; come, strong one, with the strong [steeds]. 

8. Agile and swift are thy steeds, overpowering like 
the winds ; with which thou encirclest the race of Manus, 
with which the whole heaven becomes visible.^ 

9. 0 Indra, we long for such a bounty of thine, rich 
in kine; (help us,) Maghavan, as thou didst help Medhyd- 
tithi with wealth, as thou didst help Nipdtithi ; 

10. As thou, Maghavan, didst give abundant kine and 
gold to Kanwa and Trasadasyu, to Paktha and Pasavraja; 
as thou didst give them to Gosarya and Rijiswan. 


11 . 

To Indra; the ruhi is FusJitigu of the race of Kanwa. 

1. I would praise the far-famed, the bounteous Sakra, 
for the sake of his protection, who gives desirable wealth 
by thousands to the presser of the Soma and the oiflFerer 
of hymns. 

2. Invincible are his hundred-edged weapons, the 
mighty arrows of Indra; he pours forth blessings on his 

' Eead sincaie unaccented. 

2 Or perhaps “.with which thou encirclest all, a very sun to see’’ (of. IX. 
Gl. 18). 



APPENDIX I. 


419 


liberal worshippers Kke a mountain rich in springs, when 
the effused Soma has exhilarated him. 

3. When the effused Soma-drops have exhilarated the 
beloved one, my oblation is offered abundantly like the 
waters, 0 gracious Indra, — ^it is like the milch kine to 
the worshipper. 

4. The prayers which consecrate the Soma flow forth 
to the incomparable one who calls you for his favour/' 
— the Soma-drops which invoke thee, 0 gracious one, 
have set thee in the midst of the hymns, 

5. He rushes hurrying like a horse to the Soma offered 
in our festival, which the hymns make sweet to thee, 
0 thou that lovest sweet viands, — ^thou approvest the 
summons to the satisfying beverage.^ 

6. Praise the mighty hero, wide-grasping, spoil-harry^r 
ing, who has control over vast treasure ; thou, 0 thunderer, 
ever pourest forth wealth to the worshipper like an 
abundant fountain. 

7. Whether thou art in the far distance or in the earth 
or in heaven, 0 Indra, god of lofty counsel, yoke thy 
steeds, — come hither, lofty one, with the lofty. 

8. Thy harmless steeds which draw thy chariot, which 
surpass the strength of the wind, — with which thou 
silencest the enemy of man,® and with which thou goest 
round the sky. 

9. May we once more know thee as, such, O giracious 
hero, as when thou didst aid Etasa in the decisive battle, 
or Yasa against Dasavraja. 

10. As thoU 'Wast willing to give, 0 Maghavan, to 


^ This line is very obscure. 

® Taura maybe a proper name (cf. Vhl. vi. 1), “Thou approvest the 
summons to (the house of) Paura.** 

® Or “ of Manus,” daayuni manmhah. 




APPENDIX I. 


420 

Kknwa in the sacrificial feast, or to Dirghanltha tlie 
friend of the house, — as thou -wast willing to give, 0 
slinger, to Gosarya,— so give to me a herd of kine shining 
like gold. 


III. 

. To Indra ; the rishi is Srushtigu. 

1. As thou didst drink, 0 Indra, the effused Soma 
beside Mann, the descendant of Samvarana, — by Nipatithi 
and Medhydtithi, by Pushtigu and Srushtigu, 0 Magha- 
van, [so do thou drink it here]. 

2. The descendant of Prishadvana entertained the aged 
Praskanwa who lay rejected (by his kindred) ; aided by 
thee the seer Dasyave-vrika desired to obtain thousands 
of cows. 

3. Sing that Indra with the newest hymn who has 
no lack of praises, who is wise and the inspirer of seers, 
who is as it were eager to enjoy. 

4. He to whom they sang the seven-headed hymn^ 
with its three parts in the highest region, — he has made 
all thesor worlds tremble, and has thus brought forth his 
power. 

5. We invoke that Indra who gives us wealth ; for we 
know his newest favour; may we obtain a stall rich in 

(^WS. 

6. He whom thou helpest, 0 gracious one, to give, 
obtains abundance of wealth ; bringing the Soma we 
invoke thee, Indra, Maghavan, thou that lovest hymns, 

7. Never art thou niggardly, Indra, and givest not 
to# the worshipper; but thy godlike gifts, 0 Maghavan, 
arc poured forth more and more. 


i.e. sun^ by seven divine sin^eis in heaven. 



AFPEI^DIX I. 


421 


8. He who overpowered Krivi by his might and silenced 
Sushna with his weapons, — when he spread abroad yonder 
sky and propped it up, then first the dweller on earth was 
born. 

9. That wealth, which every Arya here covets and 
every miserly Ddsa, — is sent direct to thee, the pious 
Eusama Pa\iru.- 

10. The zealous seers have sung a hymn, sweet with 
Soma and dropping ghi ; wealth and manly strength have 
spread •themselves among us, and so too the expressed 
Soma drops. 


IV. 

To Indr a; the rishi is Ayu, 

1. As thou, Sakra, didst drink the effused Soma from 
Manu Vivasvat, as thou didst accept the hymn from Trita, 
so do thou gladden thyself with Ayu. 

2. Thou didst enjoy, Indra, the effused drink with 
Prishadhra, Medhya, and Mdtariswan, just as thou didst 
drink the Soma with Dasasipra, Dasonya, Syumarasmi, 
and Rij unas. 

3. [It is Indra] who has appropriated the hymns for 
himself, who has bravely drunk the Soma, — for whom 
Vishnu strode the three steps according to the ordinances 
of Mitra. 

4. 0 Satakratu, thou who art bountiful to him whose 
praises and oblations thou delightest in, — we, desiring 
wealth, invoke thee, as the milkers call a cow which hears 
abundant milk. 

5. He who gives to us is our father, the mighty, Jhe 
strong, he who acts as the sovereign, — may he, the strong 
rich Maghavan, give us kine and horses, even without our 
asking for it. 



422 


APPENDIX 1, 


6, He to wkom tliou givest a present that he may give^ 
obtains abundanee of wealth ; we, desiring wealth, invoke 
with our praises Indra Satakratu, the lord of wealth. 

t. Never art thou heedless, thou guai'dest both races, 
(gods and men) ; 0 fourth Xditya,^ to thee belongs the 
Indra-in vocation, the ambrosia has risen to heaven. 

8. (As thou hearest) the worshipper whom thou favourest, 
0 Indra, Maghavan, liberal one, thou that lovest hymns, 
— so, gracious one, hear our hymns and our invocation of 
praise, like Kanwa’s. 

9. The old hymn has been sung, ye have uttered the 
prayer to Indra; they have shouted many brihati-vemm 
of the rite, many hymns of the worshipper have they 
poured forth. 

10. Indra has heaped together vast stores of wealth, 
the two worlds and the sun ; the bright pure Soma-drink, 
mixed with milk, has exhilarated Indra. 

V. 

To Indra ; the risM is Medkya* 

1. We come to thee, 0 Maghavan Indra, the highest of 
Maghavans, the strongest of bulls, the mightiest breaker 
of forts, the provider of kine, the lord of wealth. 

2. Thou who, waxing in might day by day, didst 
destroy Ayu, Kutsa, and Atithigva, — we invoke thee, 
Satakratu, with thy bay horses, rousing thee by our 
offerings. 

3. Let the stones pour forth the honey-juice for us all, — 
the Soma-drops which have been pressed by men afar 
or near. 


\ 

^ Cf. suprH^ Hi, 6. 

- with Varuna, Mitra, and Aryaman. 



APPENDIX I. 


423 


4. Smite all our enemies and drive them away, may 
we all obtain their wealth; even among the Sishtas are 
thy exhilarating Soma-plants, where thou fillest thyself 
with the Soma. 

5. Indra, come very near with thy firmly-wise protec- 
tions; come, 0 most healthful, with thy most healthful 
aid, come, good kinsman, with thy good kinsmen. 

6. Make rich in children that chief of all men, who 
is victorious in battle and a strong protector; prosper 
thoroughly with thy powers thy singers who continually 
purify their minds, 

7. May we be in battle as one who is the surest to 
gain thy protection ; we worship thee with invocations 
and prayers when we obtain our desire. 

8. With thy help, 0 lord of bay steeds, I always go 
into prayer and into battle, seeking spoil; it is thou 
whom I insist upon, when I go, longing for horses and 
kine, at the head of plunderers.^ 


VI. 

Most of the hymn is addressed to Tndra, hut the third and fourth 
slohas to the Viswe Devdh ; the rishi is Mdtariswan, 

1. The singers with their hymns hymn, 0 Indra, this 
might of thine ; singing loudly, they have brought thee 
sacred viands dropping with ghi ; the offerers ^ have drawn 
near with their prayers. 

2. They have drawn near Indra with holy rites for his 
protection, — they in whose libations thou rejoicesfc; as 


^ The St. Petersb. ])ict. would rhad matindm for mathtndmy ‘‘in the 
heginning of niy prayers.” 

* Or perhaps the Pauras,” ef. sup. ii. 5. 



424 


APPENDIX T. 


thou didst rejoice in Samvarta and Krisa, so now, Indra, 
do thou rejoice in us. 

3. Ye gods, come all with one accord to us; let the 
Vasus and Rudras come for our protection, let the Maruts 
hear our call. 

4. May Pushan, Vishnu, Saraswati, and the seven 
rivers, favour my call; may the waters, the wind, the 
mountains, the tree, the earth, hear my call. 

6. With thine own special gift, 0 Indra, best of 
Maghavans, he thou our boon-companion for good, our 
liberal benefactor, 0 slayer of Vritra. 

6. 0 lord of battle, lord of men, mighty in action, do 
thou guide us in the conflict; far-famed are those who 
obtain their desires by sacrificial feasts, by invocations, 
and by entertaining the gods. 

7. ^ Our prayers abide in the true one, — in Indra is the 
life of men ; draw near to us, Maghavan, for our protec- 
tion ; milk forth the streaming drink. 

8. 0 Indra, we would worship thee with hymns; 0 
Satakratu, thou art ours ; pour down upon Praskanwa 
great, solid, inexhaustible, exuberant abundance. 

YII. 

JL hymn in praise of the gifts of Praskanwa ; the risJd is JTnsa, 

1. Great indeed is Indra’s might ; I have beheld it ; 
thy gift approaches, 0 Dasyave-vrika.^ 

2. A hundred white oxen shine like stars in the 
heavens, — by their size they have almost held up the 
heavens. 

3. A hundred bamboos, a hundred dogs, a hundred 


^ Sc. ** 0 foe to the Dasyu.” 



APPENDIX I. 


425 


dressed hides, a hundred bunches of halhaja grass, and 
four hundred red mares are mine. 

4 May ye have the gods propitious to you, 0 de- 
scendants of Kanwa, living through youth on youth ; 
step out vigorously like steeds. 

6. Let them praise the seven-yoked team, great is the 
strength of that which is not yet full-grown ; the dark- 
brown mares have rushed along the paths so that no eye 
can follow them. 


Till. 

A second hymn in ^praise of the gifts of Praskanwa ; the last shla 
is addressed to Agni and Siirya ; the rishi is Frishadhra, 

1. Thy inexhaustible gift has appeared, O Dasyave- 
vrika, its fulness is in extent like the sky. 

2. Dasyave-vrika, the son of Pdtakratd, has given to 
me ten thousand from his own store ; 

8. A hundred asses, a hundred woolly sheep, a hundred 
slaves, beside garlands. 

4. There too has been brought for Putakrata a well- 
adorned mare, which is not one of the common horses 
of the herd. 

6. The shining Agni has appeared, the bearer of the 
oblation, with his chariot ; Agni has gleamed forth 
brilliantly with his bright flame as Sura, — he has 
gleamed forth in heaven as Surya. 

IX. 

To the Aswins; the rishi is Medhya. 

1. Ye have come quickly, ye two gods, with your cpr, 
endued with ancient might, 0 sacred Aswins; truthful 
ones, with your powers, drink this third libation. 

2. The threo-and-thirty truthful gods saw you before 



426 


APPENDIX I. 


the truthful one ; ^ 0 Aswins, gleaming with fire, drink 
the Soma, enjoying our oifering, our libation. 

3. That work of yours, 0 Aswins, is worthy of wonder, 
— the bull of the heavens, the firmament and the* earth ; ^ 
aye, and your thousand blessings in battle, — for all these 
come hither to drink. 

4. 0 sacred ones, this your portion has been placed for 
you ; 0 truthful ones, come to these your praises ; drink 
among us the sweet Soma ; succour your worshipper with 
your powers. 

X. 

To the Viswe JDevdh ; the first sloka ts addressed to the priests ; 
the rishi is Medhja. 

1. He whom the wise priests bring, when they arrange 
the offering in many ways, — who was employed as a 
learned brahman, — what is the offerer’s knowledge 
regarding him ? 

2. Agni is one, though kindled in various ways : one 
is the Sun, pre-eminent over all; one Bawn illumines 
this all ; one is that which hath become this all, 

3. Xhe brilliant chariot, diffusing splendour, rolling 
lightly on its three wheels, offering an easy seat, and 
full of many gifts, — at whoso yoking the Dawn was born, 
rich in marvellous treasures, — I invoke that your chariot 
(0 Aswins), — come ye hither to drink. 

XL ^ 

To Indra mid Tai'una; the rislii is Bupariia. 

1. These your ofiferod portions stream forth, 0 Indra 


* i.e, before tin? »Sua ; llie da was arc couijrarcd to “ txutljM active women ” 
in Vi da, i 70. 1. 

2 tlic Son, wliicli tJicy may be said to levcal, as they come with the 
( nrlicst dawn. 




APPENDIX I. 


427 


and Varuna, to your honour in the oblations; at every 
sacrifice you hasten to the oblations, when you help the 
offerer who presses out the Soma. 

2. The plants and the waters were efficacious; they 
have attained their power, O Indra and Varuna; you 
who liavc gone beyond the path of the firmament, — no 
godless man is worth being called your enemy. 

3. True, 0 Indra and Varuna, is that saying of Krisa’s, 
—* ** the seven sacred voices ^ distil a stream of honey ; 
for their sake help tho worshipper, 0 ye lords of 
splendour, who reverences you devoutly in his thoughts. 

4. The seven sister-streams of the Soma, in the house 
of the offering pour forth ghi and rain profusely their 
drops, — with these ghi-d ripping streams of yours, O 
Indra and Varuna, provide for and help the offerer. 

5. To Qur great happiness wo have declared to these 
two brilliant ones the true might of Indra ; 0 Indra and 
Varuna, lords , of splendour, help us, the offerers of gin, 
with the company of thrice seven.^ 

6. 0 Indra and Varuna, I have seen what you formerly 
gave to the seers, — wisdom, power of song, and fame, — 
and the places which the wise have prepared for them- 
selves, as they spread the wob of the sacrifice with holy 
austerities. 

7. 0 Indra and Varuna, give to the offerers cheerful- 
ness without levity, and abundance of wealth; give to 
us offspring, food, prosperity ; prolong our lives to length 
of days. 


* Cf, Kig Veda, ix. IOC, 3, “ the Soma streams tliron^li tlie sheep’s wool 
round tho honey-dropping vchsol,— the seven voices of the sacred bards shout 
to it.” ' 

® This obscure phrase occurs in a hymn to Jiidni (Kig Yoda, i. 133, fi), 
0 irresistible one, thoif destroyest not men with the vuiriors, with the 
Ihiice seven wanioi».” 




APPEKDIX II. 


THE PEEPAEATION OP THE SOMA. 


The following account of the preparation of the Sonaa 
is condensed from Hang’s Aitareya Brahmana transL 
p. 489, note. The Adhwaryu takes the skin {charma or 
twach) and puts on it the filaments or shoots of the Soma 
plant {am§u). He then takes two hoards {adhisliamna)^ 
puts one on the top of the Soma shoots, and beats it 
with the stones (jgrdmm). Then the shoots are put 
between the two boards, and water is poured on them 
from the Vasatimri pot. The shoots are then shaken 
in the Sotri^s cup (chamasa), wetted again with Vasativari 
water and put on a stone. Crrass is laid on them, and 
they are beaten so that the juice rUns out. The juice 
is allowed to run into the trough (ddhamniya), then 
strained through the cloth (pavitra or dahapavitrd) which 
is held by the UdgdtrL The filtered juice is caught in* 
another trough {putahhrit). Libations are poured from 
two kinds of vessels — grahas or saucers, and chammm or 
cups. 



INDEX OF THE SUKTAS. 

SIXTH ASHTAKA (Contintjed). 
MAXDALA VIII. (Continued). 
adhyIya II. 

Anut^ka IV. 


Tage. 


Sukta. 

Deity. 

DisM. 

1. 

I. 

(XXL) 

Indba : Chitba’s Kberalitj, 

SOBHARI, 

5. 

II. 

(XXII.) 

Aswihs, 

The same. 

9. 

III. 

(XXIII.) 

Aoyi, 

The same. 

13. 

IV. 

(XXIV.) 

Indea: Vabu*s munificence, 

The same. 

19. 

V. 

(XXV.) 

Mitea and Vaeuna ; the 

VxSWADEVAS* 

The same. 

23. 

VI. 

(XXVI.) 

The Aswxks, YAyu, 

The same. 

27. 

YII. 

(XXVII.) 

The Yiswadevas, 

Mahu. 

32. 

VIII. 

(XXYIII.) The same, 

The same. 

83. 

IX. 

(XXIX.) 

The same, 

Kasyapa orl^AKir. 

34. 

X. 

(XXX.) 

The same, 

Maxu. 


Anuvaka V. 

85. I. (XXXI.) The Tajamana’s sacrifice and 

praise; the praise of the 
YajamAxa and liis wife; 
their benediction, jHanh. 



430 


INDEX OF THE STJKTAS. 


ADHYIyA III. 


Tage. 


Siikta. 

Deiiy^ 


38. 

11. 

(XXXII.) 

IlTDEA, 

MebhXtithi. 

42. 

in. 

(XXXIII.) 

The same, 

MEDHylTITHI. 

46. 

lY. 

(XXXIV.) 

The same, 

XinlTiTHi; the 
Tasueochishas. 

49. 

V. 

(XXXV.) 

The Aswiks, 

SyXvXswa. 

53. 

VI. 

(XXXVI.)i/ 

Indea, 

The same. 

55. 

VII. 

(XXXVII.)\/ 

The same, 

The same. 

56. 

VIII. 

(XXXVIII.) 

Agni and Ii^dea, 

The same. 

58. 

IX. 

(XXXIX.) 

Agni, 

XXbhXka. 

60. 

X. 

(XL.) 

Ineea and Agih, 

The same. 

63. 

XL 

(XLI.) 

Vaeuna, 

The same. 

65, 

XII. 

(XLII.) The same and the AfWiNS, 

AnvvXka YI. 

AechanXnas o!r 
NXbhXka. 

67. 

I. 

(XLIII.) 

Agsti, 

YietJpa. 

71. 

II. 

(XLIV.) 

The same, 

The same. 

75. 

III. 

(XLV.) 

Indea and Agni, 

Teisoka. 


ADHYlYA IV. 


82. 

lY 

(XLVI.) 

Indea : the liberality of 





PRITHtrSEATAS ; YXXTT, 

Yasa. 

88. 

Y. 

(XLVII.) 

The Adityas and Ushas, 

Teita Aptya 

93.. 

YI. 

(XLVIII.) 

Soma, 

PeagXtha. 




Andvaka YII. 


96. 

T 

(LX.) 

Agni, 

Bharga. 

fdo. 

II. 

(LXI.) 

Inbea, 

The same. 

104. 

III. 

(LXII.)-w^ 

The same, 

PeagXtha. 

107. 

IV. 

(LXIII.) 

Indra : the Betas, 

The same. 



INDEX OP THE STJKTAS. 


431 


JPage. 


Sikta. 

Deity. 

109. 

Y. 

(LXIV.) 

Ikbea, 

111. 

YI. 

(LXV.) 

The same, 

113. 

Yll. 

(LXVI.) 

The same, 

117. 

YlII. 

(LXVII.) 

The Adityas, 


ADHYlTA V. 


120. 

IX. 

(Lxvni.) 

Inbea : the gift of Eiksha 




and Aswamedha, 

123. 

X. 

(LXIX.) 

IiTDEA : the Yiswadevas ; 




. YABITirA, 




Andvaea VIII. 

128. 

I. 

(LXX.) 

Inbea, 

132. 

II. 

(LXXI.) 

Amsn, 

135. 

III. 

(LXXII.) 

Aoui, or the praise of the 




oblation, 

139. 

lY. 

(LXXIII.) 

The As WINS, 

141. 

Y. 

(LXXIY.) A.GNI; the donation of king 




SEUTAEVAlSr, 

144. 

YI. 

(LXXV.) 

Agki, 

146. 

YII. 

(LXXVI.) 

Indea, 

148. 

YIII. 

(LXXYII.) 

The same, 

151. 

IX. 

(LXXVIII.) The same, 

153. 

X. 

(LXXIX.) 

Soma, 

154. 

XI. 

(LXXX.) 

IisHDEA ; the Devas, 


Anutaka IX. 

156. I. (LXXXI.) IlTBEA, 


JResA*. 

PBAalTHA. 

The same. 

Kaii, 

M ATSTA or MXnta 
or some hshes. 


Pettamebha, 
The same. 


PuBTJirAKMAN. 
SujufTi and Pcmn- 

MfLHA. 

Habtata. 

Gopatana. 

The same. 

ViKtJPA. 

KuEirSTTTI. 

The same. 

The same. 
Keitutj. 

Ekadtit. 


Kusfniir. 



432 


IKDEX OP THE SljKTAS. 


ADHYAYA YL 


Tage, 


Sukia. 

De%ty^ 

Ruki. 

158. 

II. 

(LXXXII.) 

Ijktdea, 

Kitsidik. 

160. 

III. 

(LXXXIII.) 

The Yiswabevasj 

The same. 

161. 

IV. 

(LXXXIY.) 

Agni, 

Fsakas. 

163. 

Y. 

(LXXXY.) 

The Aswins, 

Keishna. 

164. 

VI. 

(LXXXYI.) 

The same, 

Tiswaka or Keishna. 

166. 

YIL 

(LXXXVIT.) 

The same, 

Dyumijika *or 
Peitamedha. 

167. 

YIII. 

(LXXXYIII.) 

Ikbea, 

XOBHAS. 

169. 

IX. 

(LXXXIX.) 

The same, 

Xeimedha and 
PtrETOEDHA. 

171. 

X. 

(XC.) 

The same, 

The same. 

173. 

XI. 

(XCI.) 

The same. 

ApIlX. 

175. 

XII. 

(XCII.) 

The same, 

Seftaxaesha or 
Sfkaksha. 

180. 

xm. 

(XCIII.) Indea ; the Eiipro's, 

Anuyaka X. 

SXJKAKSHA. 

185. 

I. 

(XCIY.) 

The Maeuts, 

Yrsrmr or P^ta- 

B^KSHA. 

187. 

II. 

(XCY.) 

Ikdea, 

Tieaschi. 

189. 

in. 

(XCVI.) Iudea; 

the Maetjts,* Beihaspati, DyutXna or 
TieaschI. 

194. 

lY. 

(XCYII.) 

Indea, 

Eebha. 




ADHYIyA YIL 


198.. 

Y. 

(XCVIII.) 

Inbea, 

E'eimebha. 

200. 

YI. 

(XCIX.) 

The same. 

The same. 

203. 

YIL 

(C.) 

Ijtdea; YXch, 

Xema; Iin)BA. 

206. 

VIII. 

(Cl.) Mhba, 

Yaeu^a, the Xdityas, the 



Aswrifs, VXttt, Si5bxa Yshas 
or SiiKTAPEABHi., PatahAita 
Y iTir, and the Oow^, Jaicabaohi. 



IXDEX OP THE StfBTAS. 


.433 


Tag 9 . 


Sukta. 

Deity, 

Rishi. 

210. 

IX. 

(OIL) 

Agjsti, 

Peatoga, or Aghi 
BIehaspatya 
or Pataka, or 
Gmhapati or 

Yavishtha. 

214. 

X. 

(CIII.) 

Agiti the Maeuts, 

SoBEAnr. 


MANDALA IX. 
AnxtvIka I. 


217. 

I. 

(10 

Soma PavamIha, 

Mabhechchhakbas. 

219. 

IL 

(IL) 

The same, 

MebhXtithi. 

221. 

III. 

(III.) 

The same, 

Sttitahsepa. 

222. 

lY. 

(ivo 

The same, 

HlEAEYASTtJPA. 

224. 

Y. 

(Y.) The Ams other than XaeIsaitsa, 

Asita or Bevala. 

225. 

YL 

(VI.) 

Soma Patamana, 

The same. 

227. 

YII. 

(VII.) 

The same, 

The same. 

228. 

YIII. 

(VIII.) 

The same, 

The same. 

229. 

IX. 

(IX.) 

The same, 

The same. 

231. 

X. 

(X.) 

The same, 

The same. 

233. 

XI. 

(XI.) 

The same, 

The same. 

234. 

XII. 

(XII.) 

The same, 

The same. 


ADHTItA TUI. 


236. 

XIII. 

(XIII.) 

Soma PatamIna, 

Asita or Betala. 

237. 

XIY. 

(XIV.) 

The same, 

The same. 

239. 

XY. 

(XV.) 

The same, 

The same. 

240. 

XYI. 

(XVI.) 

The same, 

The same 

241. 

XVII. 

(XVII.) 

The same, 

The same. 

242. 

XVIII. 

(XVIII.) 

The same, 

The same. 

243. 

XIX. 

(XIX.) 

The same, 

The same. 


2 F 


TOt. V. 



434 


INDEX 

OF THE STJKTAS. 

^age. 


Suhta, 

Deity, 

244. 

XX. 

(XX.) 

Soma PavamAea, 

245. 

XXI. 

(XXL) 

The same, 

246. 

XXII. 

(XXII.) 

The same, 

247. 

XXIIL 

(XXIII.) 

The same. 

248. 

XXIT. 

(XXIV.) 

The same, 



AnxjvXka. II. 

249. 

I. 

(XXV.) 

Soma PavamAea, 

250. 

II. 

(XXVI.) 

The same, 

251. 

III. 

(xxvno 

The same. 

252. 

IV. 

(XXVIII.) 

The same, 

253. 


(XXIX.) 

The same, 

254. 

VI. 

(XXX.) 

The same, 

255. 

VII. 

(XXXI.) 

The same, 

255. 

VIII,/ 

(XXXII.) 

The same, 

256, 

IX.' ' 

(XXXIII.) 

The same, 

257. 

X. 

(XXXIV.) 

The same, 

258. 

XI. 

(XXXV.) 

The same, 

259. 

XII. 

(XXXVI.) 

The same, 

260. 

XIII. 

(XXXVII.) 

The same, 

261. 

XIV. 

(XXXVIII.) 

The same, 

262. 

XV. 

(XXXIX.) 

The same, 

263. 

XVE. 

(XL.) 

The same, 

263. 

XVII. 

(XLI.) 

The same, 

264. 

XVIII. 

(XLII.) 

The same, 

265. 

XIX. 

(XLIII.) 

The same. 



ASHTAKA VII. 



ADHYAYA I. 

266. 

XX. 

(XLIV.) 

Soma PavamAis^a, 

267. 

XXI. 

(XLV.) 

The same, 

268. 

XXII. 

(XLVI.) 

The same. 


l^khu 

Asita or Detala. 
The saiue. 

The same. 

The same. 

The same. 


Beiphachyttta. 

iDHAtAVlHA. 

i^EIMEDHA. 

Peiyamedha. 

Neimedha. 

Biedtj. 

E-aht^gaea Gotama 
Syavaswa. 
Teita. 

The same. 
pEABHTjVASir. 
The same. 
EahiJgaka. 

The same. 
Bmhanmati. 
The same. 
MedhyAtitht. 
The same. 

The same. 


AyAsya. 
The same. 
The same. 



INDEX OF THE STJkTAS. 


435 


Tage. 

Sukta , 

Deity, 


269. 

XXIII. (XLVII.) 

Soma Pavamaka, 

Kavi. 

270. 

XXIV. (XLVIII.) 

The same, 

The same. 

270. 

XXY. (XLIX.) 

The same, 

The same. 

271. 

XXVI. (L.) 

The same, 

UCHATHYA. 

272. 

XXVIL (LI.) 

The same, 

The same. 

272. 

XXVIII. (LII.) 

The same, 

The same. 

273. 

XXIX. (LIII.) 

The same, 

AtatsXka. 

274. 

XXX. (LIV.) 

The same. 

The same. 

274. 

XXXI. (LV.) 

The same, 

The same. 

275. 

XXXII. (LVI.) 

The same, 

The same. 

275. 

XXXIII.(LVII.) 

The same, 

The same. 

276. 

XXXIV. (LVIII.) 

The same. 

The same. 

277. 

XXXV. (LIX.) 

The same, 

The same. 

277. 

XXXVI. (LX.) 

The same. 

The same. 



AndvIka III. 


278. 

I. (LXI.) 

Soma PayamJLha, 

Amahiyu. 

282. 

II. (LXII.) 

The same, 

Jamadagni. 

286. 

III. (LXIII.) 

, The same. 

'N’idheuvi. 

289. 

IV. (LXIV.) 

The same. 

Kasyapa. 


294. Y. 
298. TI. 
302. YII. 


ADHYIYA II. 


(LXY.) Soma PatamIsa, 

(LXYI.) Aoni PatamIna ; Soma Pava- 
mIna, 

(LXYII.) PavamXna PiJsHAif; PayamIxa 
Soma ; PavamIna Agi^i ; 
PatamXna SAVimr ; all the 
gods; the praise of the 
students of the PavamIna 
Manuala, 


Bheigu or Jama- 
da GNi. 

TheVAiKHl?rASAs. 
BhakadwIja, 
Kasyapa, Gota- 
MA, Arm Bhait- 
mAjYiswXmitka, 
Jamadagiti, Ya- 
8ISHTHA,PaVITEA. 



436 


INDEX OF THE SIJKTAS. 


AndvXka IV. 


iVry<?. 


SuJcta . 

Deity . 

Mishi , 

307. 

I. 

(LXVIII.) 

Soma PavamIka, 

VaxasaI^bi. 

309. 

11. 

(LXIX.) 

The same, 

HlEAKYASTtfPA. 

313. 

III. 

(LXX.) 

The same, 

Reot. 

316. 

IV. 

(LXXI.) 

The same, 

Eishabha. 

318. 

Y. 

(LXXII.) 

The same, 

Harimanta. 

321. 

VI. 

(LXXIII.) 

The same. 

Patitra. 

324. 

VII. 

(LXXIV.) 

The same, 

XakshIvat. 

326. 

VIII. 

(LXXV.) 

The same, 

Xivi, 



ABHYlYA III. 


328. 

IX. 

(LXXVI.) 

Soma PavamXna, 

Xavi. 

329. 

X. 

(LXXVII.) 

The same. 

The same. 

330. 

XI. 

(LXXVIII.) 

The same, 

The same. 

331. 

XII. 

(LXXIX.). 

The same, 

The same. 

332. 

XIII. 

(LXXX.) 

The same. 

Vasu. 

334. 

XIV, 

(LXXXI.) 

The same. 

The same. 

335. 

XV. 

(LXXXII.) 

The same, 

The same. 

336. 

XVI. 

(LXXXIII.) 

The same. 

Payitra. 

338. 

XVII. 

(LXXXIV.) 

The same. 

PRiJAPATI. 

339. 

XVII. 

(LXXXV.) 

The same, 

Veka. 




AnuvXka V. 


342. 


(LXXXVI.) 

Soma PatamIka, 

The Akrtshta 


MXshas ; the Si- 
kata Xivayakis j 
the Pmsjsfi Ajas; 
Atbi ; Gbtoa- 

MADA. 


352. 

IV 

(LXXXVII.) 

The same, 

USAKAS. 

3*54. 

III. 

(LXXXVIII.) 

The same. 

The same. 

355. 

IV. 

(!XXXIX.) 

The same, 

The same. 

357. 

V. 

XL’,) 

The same, 

Vasishtu V. 





INDEX OP THE StfXTAS. 

adhyIta IV. 

437 

Foffe, 


Suhta, 

Deity* 

Jtxshi* 

359. 

(XCI.) 

Soma Pavamaha, 

Xasyapa. 

360. 

YII. 

(XCII.) 

The same, 

The same. 

361. 

YIII. 

(XCIII.) 

The same, 

XoPHAS. 

363. 

IX. 

(XCIV.) 

The same, 

Xakwa. 

364. 

X. 

(XCV.'i 

The same, 

Praskamwa. 

865. 

XL 

(XCTI.) 

The same, 

Andvika vr. 

Peataroama. 

370. 

I. 

(XCVIT.) 

Soma PayamIka, 

Yasishtha ; Ij7- 

EEAPEAMATI ; 

Yeishagana ; 
Manytt ; Upa- 
MANTU; YtIgh- 
eapXd ; Saeti ; 

K A EE A SETJT ; 

Mmxika ; Ya- 

SUKEA. 

383. 

11. 

(XCVIII.) The same, 

Ambaeisha and 
Eijiswae. 

385. 

III. 

(XCIX.) 

The same, 

The E,EBHAStJETJS. 

387. 

lY. 

(C.) 

The same, 

ADHYlTA V. 

The same. 

388. 

Y. 

(CL) 

Soma PAVAMlisrA, 

AedhIgu; YayI- 
Ti ; KuHUsha ; 
Maexj ; Peaja- 

PATI. 

391. 

YL 

(OIL) 

The same. 

Trita Apa‘YA. 

392. 

YII. 

(cm.) 

The same, 

Anut^ka VII, 

PwiTA ApTYA. 

394. 

I. 

(CIV.) 

Soma PavamIista, 

Paryata and Xi- 
RADA, or the Si- 

KHAEBIEIS. 



438 INDEX or THE StiXTAS. 


Tage. 


SuJcta, 

Deity. 


395. 

II. 

(CV.) 

Soma PavamIna, 

Paevata and Ni- 





EABA. 

396. 

HI 

(CVI.) 

The same, 

Agei; Chakshush; 
Manv;. Aghi. 

398. 

IT. 

(CVII.) 

The same, 

The seven Rishis. 

403. 

V. 

(CVIII.) 

The same, 

GatteivIti; Sakti; 




ITEFjRmswAH; 
UEBHASADMAIf; 
KeITA YAS as; 
Rt^AISTCH AXA 








Sakti. 

406. 

VI. 

(CIX.) 

The same, 

The Ageis of 





Sacrifice. 

408. 

VII. 

(CX.) 

The same, 

Teyaeuna and 





Teasabasyu^ 

410. 

VIII. 

(CXI.) 

The same. 

AeIitata. 

412. 

IX. 

(CXII.) 

The same. 

§ISTJ. 

412. 

X. 

(CXIII.) 

The same. 

Kasyaea. 

413. 

XI. 

(CXIV.) 

The same, 

The same. 



THE VALAKHILYA HTMHS. 

417. 

I. 


Ihdea, 

Peaskanwa. 

418. 

II. 


The same, 

PitSHTIGTT. 

420. 

III. 


The same, 

Sehshtigh. 

421. 

IV. 


The same, 

Atij. 

422. 

V. 


The same, 

Medhya. 

423. 

VI. 

Inhea ; Vis WE Detah, 

MiTAEISWAlf. 

424. 

VII. 

The gifts of Pkaseahwa, 

Kei§a. 

425. 

VIII. 

The same ; Agki and SiJeya, 

Peishabhea. 

425. 

IX. 


The Aswins, 

Medhya. 

426. 

X. 

The Yiswe DevIh, 

The same. 

426. 

xi. 

Indea and VAEwa, 

SUPAUITA. 



ITOEX OF XAMES. 


Adhrigu^ 7 . 

Aditi 19 , 20 , 21 , 28 , 90 , 
118 , 119 , 161 , 250 , 
835 , 383 . 

Adityas^ 26 , 28 , 29 , 31 , 
37 , 49 , 51 , 83 , 88 , 89 , 
90 , 117 , 118 , 119 , 
160 , 161 , 206 , 209 , 

210 , 279 , 311 , 415 , 
422 . 

Agastya^ 249 . 

Agm, 9 , 10 , 11 , 12 , 13 , 
22 , 27 , 28 , 32 , 33 , 37 , 
47 , 49 , 56 , 57 , 58 , 

59 , 60 , 61 , 62 , 67 , 

68 , 69 , 70 , 71 , 72 , 

73 , 74 , 75 , 78 , 96 , 

97 , 98 , 99 , 100 , 107 , 
126 , 132 , 133 , 134 , 
135 , 138 , 141 , 142 , 
143 , 145 , 146 , 161 , 
162 , 163 , 184 , 210 , 

211 , 212 , 213 , 214 , 
215 , 216 , 217 , 225 , 
280 , 301 , 305 , 306 , 
330 , 355 , 366 , 396 , 
406 , 425 . 

Agni Bdrhaspatya^ 210 . 
Agni Pavahtty 210 . 

AUy 180 , 182 , 190 . 
Ahiswa, 38 , 41 , 149 . 
Ahmvdyyay 79 . 


Ajigarta^ 221 . 
Ahrishfa Mdsas, 342 . 
Ahha, 87 . 

AmaJdyUy 278 .- 
Amharishay 383 . 
Ammmatiy 192 , 193 . 
Andnata, 410 . 
Anarsaniy 38 . 


Angirasy 10 , 23 , 46 , 51 , 
62 , 67 , 89 , 70 , 71 , 72 , 
97 , 107 , 120 , 128 , 
143 , 144 , 145 , 162 , 
163 , 166 , 169 , 175 , 
185 , 189 , 193 , 198 , 
213 , 222 , 251 , 253 , 
254 . 258 , 262 , 266 , 
271 , 278 , 283 , 302 , 
309 , 318 , 321 , 347 , 
863 , 370 , 899 , 403 , 
412 . 

Apdldy 173 , 174 . 


ApriSy 224 . 
Apsarasasy 301 , 394 . 
ApsUy 396 , 

Aptyay 92 , 391 , 392 . 
Aradway 87 . 

Arhuduy 38 , 41 . 


ArehandmSy 65 . 

Arjihay 413 . 

ArjWiyay 110 , 111 . 

Arjunay 155 . 

Ary ay 214 . 

Aryamariy 21 , 25 , 30 , 32 , 
37 , 82 , 90 , 117 , 160 , 
161 , 186 , 207 , 293 , 
335 , 356 , 406 , 422 . 

Amngdy 45 . 

Asitay 224 . 

AsuraSy 15 , 20 , 65 , 191 , 
209 , 270 , 301 , 314 , 
317 , 404 . 

As way 86, 88. 

Ast&amedha, 120, 122, 
123 . 

Aswtnsy 5 , 6 , 7 , 8 , 22 , 
* 23 , 24 , 25 , 26 , 29 , 33 , 

' 49 , 50 , 51 , 52 , 53 , 65 , 

66 , 139,140 141 , 163 , 
. 164 , 165 , 166 , 167 , 
206 , 228 , 335 , 425 . 

AtUMgway 122 , 123 , 422 . 

Atriy 34 , 49 , 52 , 54 , 55 , 
56 , 57 , 66 , 139 , 140 , 
173 , 255 , 302 , 342 , 
361 . 

Aurnavdlka, 41 , 149 . 

Aurva BhrigUy 211. 



440^ 

Avatsdra^ 273. 

Aydsya^ 266. 

Ayu^ 421, 422. 

JBahhrUj 7. 

Balhutha, 88. 

Bkaga, 211, 228, 267, 
335, 382, 406. 

JBJidandana^ 307. 

JBJiaradwdja, 302, 332, 
361, 383, 398, 403. 

Blidrati^ 225. 

Bhirga, 96. 

BlirigUj 68, 153, 203, 
206, 210, 211, 269, 
282, 294, 302, 326, 
328, 339, 390. 

Bhuyyu, 144. 

Bhkmay 342. 

Bind%(,^ 254. 

Brahma^ 378. 

BraJmd, 366. 
Brahmanaspati^ 28. 
Brihanmati^ 262. 

Brihaspati, 189, 192, 
193, 302, 335, 340. 

CJiahhushj 396. 

Ohitra, T^5, 

Dadhyanchy 404. 

Dahshay 164. 

JDdsa, 18, 38, 61, 130, 
193. 

Dasaspirdy 421. 
JDasavraja, 418, 419. 
Basonyay 421. 


IXDEX OF NAMES. 

I Da^dy 24, 164, 167. 

I Basyave-vrikay 420, 424, 
j 426. 

BasyUy 59, 131, 148, 
199, 269, 355, 361. 

Bevaldy 224. 

Bharma, 51. 

BJiwasrdy 276. 
Birghaniidy 420. 
BirghatamaSy 324. 
Bivoddsa, 214, 278, 365. 
Brilhachyutdy 249, 250. 
Bwitdy 92. 

Bwita Aptydy 392. 
Dyurmilca, 166. * 
Byutdnay 182. 

Ekadijixy 154, 156. 

Etasdy 419. 

GandharvaSy 301, 337, 
341, 413. 

Gdthiny 302. 

Gaurivitiy 403. 

Gdyatriy 159, 205. 
Gomatiy 19. 

Gopavandy 139, 141, 143. 
Gosarydy 418, 420. 

Gotamdy 167, 168, 255, 
302, 861. 

Grihapatiy 210. 
Gritsamada, 342. 

JEEdridrmdy 50. 
Karimuntdy 318. 
BCaryatdy 135. 
Hiray^ymHpdy 222, 309. 


Idhmavdhdy 250. 

Ildy 35, 225. 

Induy marly every page, 

Indrdy nearly every page, 

Indrapramatiy 870. 

Indrotdy 122, 123. 

FmarUy 406. 

Jamadagniy 206, 208, 

282, 285, 294, 297, 
302, 361, 381. 

JdtavedaSy 9, 11, 67, 70, 
133, 142. 

KadrUy 78. 

Kadriiy 79. 

KaTcehkvaty 324, 326. 

Kaliy 113, 116. 

Kanita, 82, 86, 87. 

Eanwdy 1, 38, 42, 46, 
47, 58, 75, 93, 104, 
146, 156, 214, 219, 
263, 363, 364, 31 
418, 420, 422, 

Karnasruty 370, 

Xasyaptty 33, 194, y 
273, 286, 289, 30 , 
359, 385, 394, 398, 
412, 415. 

Kaviy 11, 161, 269, 326, 
328, 852. 

Knsay 424, 427. 

KrisdnUy 329. 

Kriehridy 163, 164, 166, 
*192, 193. 

KritayaedBy 403. 

KritnUy 153. 

KritwaSy 297. 



INDEX OE NAMES. 


441 


Krivi^ 421. 

Kurukshetra^ 110, 297, 
413. 

Kurusuti, 146. 

Kusidin, 156. 

Kutsa^ 18, 370, 422. 


Madhuclichhayidas^ 217. 

Maghavan^ 3, 15, 39, 42, 
44, 53, 54, 76, 83, 
84, 100, 101,102,103, 
106, 112, 116, 130, 
132, 153, 169, 170, 
172, 181, 194, 196, 
197, 200, 204, 417, 
418, 419, 420, 421, 
422, 424. 

Mahhay 390. 

Mandhdtriy 59, 62. 

Mdndhdtriy 59. 

Manuy 6, 11, 16, 27, 28, 
29, 30, 31, 33, 34, 35, 


107, 

367, 

388, 

396, 

418, 

420, 

421. 




70. 


a. 

, 117. 




, 370. 



JS^aTzvlity 23, 

289, 

302, 

359, 

412. 



Maruts. 

, 3, 16 

21,22,27, 

28, 29, 30, 

32,5] 

,53,' 

54, 

55, 82, 83, 

85, 

108, 

121, 

129, 

147, 

161, 

169, 

185, 

186, 

187, 

189, 

190, 

191, 

201, 

214, 

217, 

249, 

257, 

272, 

292, 

293, 

295, 

296, 

302, 

315, 

335, 

355, 

3o8, 

368, 

379, 

401, 

406. 


YOL. 

, V. 




Mdtarisivany 307, 421, 
423.’ 

Matsyay 117. 

MedMtithiy 38, 197, 219. 

Medhyay 421, 422, 425, 
426. 

Medhydtithiy 42, 43, 263, 
265, 418, 420. 

Mitray 13, 19, 20, 21, 
22, 23, 25, 29, 30, 32, 
33, 37, 51, 82, 88, 90, 
107,* 138, 160, 186, 
206, 207, 228, 279, 
293, 315, 335, 340, 
344, 356, 358, 379, 
381, 383, 387, 391, 
401, 406, 421, 422. 

MriVikay 370. 


Pardvaty 204. 

Parjanyay 5, 22, 131, 
211, 246, 336. 

Paruchchhepay 410. 

Parusliniy 141, 144. 

Parvata, 131, 394, 395. 

Paiirtty 419, 423. 

Piivamdha Agniy 298 
301, 302, 306. 

Pavamdna Piishany 302, 
335. 

Pavamdna Savitriy 302. 

Pavamdna Soma, 217, 
225, 266, 283, 284, 
286, 294, 298, 302, 
303, 307, 817, 328, 
etc., etc. 


JVdUdka, 68, 60, 61, 63, 
65. 

Pfahmlia, 87, 388. 
Namucliiy 193. 

Ndrada, 394, 395, 
Nardsamsa, 224. 

I^dsatyas, 6, 21, 24, 66, 
163, 164, 208, 355. 

ITemay 203. 

Nidhruviy 286. 

Nipatithiy 46, 418, 420. 
Niyuts, 183, 209, 354. 
Nodha^y 154, 167, 361. 


Pavamdna Vdyu, 206[ 
PavirUy 421. 

Pavitra, 302, 821, 336. 

I Peduy 355. 

! Phalgunyay 156. 
j Pipruy 38. 

I Pitris, 301, 337. 

! Playogay 45. 

I PralMvasay 258. 

1 Pragatha, 93, 96, 104, 
I 113, 135. 
j Prajdpatiy 164, ^81, 185, 
! 209, 210, S-IO, 338, 

■ 388. 


Nrimedhay 169, 198,251, 
253. 


Prashanway 364, 417, 

420, *424, 425. 


Pajrdy 336. 

Paktlxay 7, 418. 

Panky 109, 170,2-17 347. 
Pardsartty 270. 

2 G 


Pratardana, 365. 
Prayogay 210, 213. 
Prisltadhray 421, 425. 
Prkhadvdnay 420. 
Pnsniy 129, 185, 258 



442 


INDEX OV NAMES, 


Frisni Aja^ 342. 
Prithusravas, 82, 86, 87. 

PriyamedhaA% 120, 125, 
128, 166. 

PuTuhariman^ 128, 129. 
Pwumedhaj 169. 

Purumilka^ 132, 184, 

276. ' 

Purushanti^ 276. 

Piishan^ 29, 33, 36, 37, 
161, 279, 304, 355, 
406, 424. 

PushtigUi 418, 420. 
PMadaksha^ 185. 
P-ktakratdi 425. 


Pdhiigam^ 260, 302. 

Pdhvgana Gotama, 255. 

Pdhhasas, 11, 52, 70, 
98, 100, 218, 239, 
241, 260, 264, 271. 
273, 274, 275, 286, 
289, 301, 305, 316, 
322, 360, 364, 373, 
374, 388, 395, 402, 
407, 410. 

Peiha, 194, 196, 197. 

Pahha&iLnUy 385. 

PenUy 313. 

Mihhuy 51, 145, 180, 185, 
194. 

MhhuhJiam, 185. 

J^ijilasy 297, 413. 

Mijishin, 153, 165, 191. 

JRijiswant 383, 403, 418. 

Pijiina8^4:2l, 

Mihha, 120, 122, 123, 

* 142, 144. 

Rikvam, 411. 


Einanchaya, 403. 

Rishabhay 316. 

Rudrasy 8, 24, 33, 49, 
108, 109, 135, 210, 
217, 323, 424. 

Rusama, 421. 

Sahas, 210 . 

SaJcray 39, 113,127,174, 
177, 182, 195, 197, 
418. 

§ahtiy 370, 403. 

Samlaray 193, 197, 278. 

Sammaday 117. 

Samvaramy 388, 420. 

Samvartay 424. 

SaptavadJiriy 139, 140, 
141. 

Saralhay 204. 

Sarasvatiy 5, 57, 225, 
297, 307, 335, 424. 

Sargandvaty 110, 297, 
413*. 

Satakrattc, 44, 45, 53, 

* 54, 82, 102, 103, 147, 
148, 154, 170, 177, 
184, 200, 421, 422. 

Savitriy 30, 185, 211, 
335, 409. 

I Sihata Nivdvaris, 342. 

I SihhandiniSy 394. 

Sindhiy 383. 

Sishf^t 433. 

SisUy 412. 

Solhariy 1, 5, 8, 214, 
217. 

Soma, passim. 

Sribinday 38. 


SrushtigUy 420. 
SrutakaJcsha, 175, 179. 

Srutarvan, 141, 142, 

144. 

Sthiirariipay 12. 
Sudahshay H6. 

Suditiy 132, 134. 
Sztkakshay 1 7 5, 1 80. 
SuJcritwan, 87. 
Sunahsepa, 221 . 
Suparmy 205, 426. 
Skra, 425. 

Siiri/ay 22, 49, 50, 51, 
52, 206, 225,413, 425. 

Surydy 5, 33. 
SiiryapralTidy 206. 
Sushdman, 13, 18, 23. 
Sushnay 62, 193, 421. 
Sushomay 110. 
Swetaydvariy 26. 
Sydvdswa, 49, 52, 55, 
56, 57, 255, 388. 
Syumarasmiy 421. 

Tanimapdty 224. 

Tarantay 276. 

Tiraschly 187, 188, 189. 

TrasadasyUy 7, 55, 56, 
408, 418. 

Trihsliiy 7. 

Trhohay 75, 79. 

Tritay 92, 255, 256, 258, 
260, 261, 391, 421. 
Trita Aptyay 91, 391. 
Try arum, 408. 

Tugra. 144. 



INDEX OE NAMES. 


443 


Turvasa^ 79, 27S. 

Twashtri, 26, 27, 33, 
225, >35. 


UcTiathya, 87, 271. 
TTh&han, 23. 

Upamanyu^ 370. 

If rdhasadman, 403. 

Wru, 403. 

Usanas, 11, 161, 352, 
353. 

18, 19, 88, 91, 
92, 206. 


FdcTty 203, 205, 206. 

338, 388. 

VaiJckdnasas, 298. 
Yaiswdnara, 280. 
Vaiyyaswa, 13. 

Vaja^ 185. 

Vajra, 410. 

Vanaspat% 225. 

Vandana^ 8. 

Vapus, 87. 

Farw, 13, 18, 19, 24. 

Farma, 13, 19, 20, 21, 
22, 23, 25, 28, 29, 30, 
32, 33, 37, 49, 51, 63, 
64, 65, 66, 88, 90, 
117, 123, 126, 138, 
160, 186, 206, 207, 
228, 257, 279, 293, 
294, -296, 302, 315. 
323, 330, 335, 338, 
340, 357, 358, 379, 


381, 383, 387, 394, 
401, 406, 422, 426, 
427. 

Varurtccha, 409. 

Vasa, 86, 88, 419. 

Vaszshtlia, 166,302, 357, 
361,’ 370, 403. 

26, 42, 49,208,210, 
306, 332, 334, 424. 

Vasvjcra, 370. 

VasurocMshas, 46, 48. 

Vatasapri^ 307. 

Vdtju, 23, 26, 27, 47, 82, 
87, 88, 206, 208,210, 
212, 225, 228, 236, 
249, 251, 257, 267, 
268, 279, 286, 287, 
288, 296, 305, 315, 
335, 338, 340, 346, 
354, 376, 379, 381, 
406. 

Vena^ 339, 341. 

Yidadaswa^ 277. 

Yidhdtri^ 335. 

YimanaSy 164. 

Yindu, 185. 

YtpdSf 111. 

VMpa, 67, 71, 144. 

YMndp'k, 165. 

Yishnu, 21, 22, 29, 33, 
36, 49, 51, 150, 161, 
206, 257, 275, 286, 
296, 358, 366, 387, 
421, 424. 

Ytstvadevas, 19, 27, 123, 
i26, 160, 203. 


Yiswaha, 164, 165. 

Yiswammas, 2, 13, 14, 
i9, 23. 

Yiswdmitm, 217, 302, 
sn, 316, 361, 388. 

Yiswdnara, 280. 

Yivaswaty 27, 33, 34, 35, 
58, 119, 140, 161, 

232, 414, 421. 

Vrihaspati, 225. 

Yrishagana^ 370, 372. 

Yrtshdgir^ 383. 

Yritra, 3, 14, 15, 29, 
33, 39, 40, 42, 45, 55, 
56,57,75,78, 84, 103, 
105, 106, 108, 109, 
110, 114, 115, 116, 
128, 147, 149, 152, 
158, 170, 171. 178, 
180, 182, 183, 184, 
185, 190, 194, 195, 
202, 206, 261, .281, 
355, 357, 396, 412, 
424. 

Yritrahan^ 14. 

Yydghrapdd^ 370. 

Yyaswa, 2, 11, 12, 13, 
1^ 17, 18, 19, 23, 25, 
295. 


Yaduy 79, 278. 
Yama, 119. 
Yamundj 192. 
YavuhfJia^ 210. 
Yaydtiy 388. 
Ymmama, 59.
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